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Digitized  by  the  Internet  Archive 
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* https://archive.org/details/conversationsforOOwats 


CONVERSATIONS  FOR  THE  YOUNG: 

DESIGNED  TO  PROMOTE 


THE  PROFITABLE  READING 

OF 

THE  HOLY  SCRIPTURES. 


BY  RICHARD  WATSON, 

AUTHOR  OF  “ THEOLOGICAL  INSTITUTES,”  &C. 


FROM  THE  LAST  LONDON  EDITION. 


Ilsec  sunt  verba  tua,  Christe,  Veritas  ^Eternal  quamvis  non  uno  tempore  pro- 
lata,  nec  uno  in  loco  conscripta.  Quia  ergo  tua  sunt,  et  vera,  gratanter  mihi  et 
fideliter  cuncta  accipienda.  Tua  sunt,  et  tu  ea  protulisti ; et  mea  quoque  sunt, 
quia  pro  salute  mea  ea  edidisti. — Kempis. 


NEW-YORK, 

PUBLISHED  BY  T.  MASON  AND  G.  LANE, 

FOR  THE  METHODIST  EPISCOPAL  CHURCH,  AT  THE  CONFERENCE 
OFFICE,  200  MULBERRY-STREET. 


J.  Collord,  Printer. 
1836. 


V\/3  3 C. 

1*3  (*' 


& 


ADVERTISEMENT. 


The  following  little  volume  is  of  humble  pretensions, 
but  has  aimed  at  supplying  the  want  of  such  an  introduce 

y 

tion  to  the  reading  of  the  Holy  Scriptures,  by  young 
people  who  have  not  many  advantages  from  books,  or 
o leisure,  as  should  furnish  them  with  general  views  on 
several  important  subjects,  and  fix  in  their  minds  such 
first  principles  as  may  assist  them  to  “ read,  mark,  learn* 
and  inwardly  digest”  the  words  of  eternal  life  ; guard 
them  against  fatal  errors ; and  open  to  them  that  scheme 
of  Christianity,  in  experience  and  practice,  to  which 
every  part  of  Divine  Revelation  is  made  subservient* 
and  from  which  it  derives  its  only  value. 

London.  April  25,  1830. 


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CONTENTS 


PAGE 

Conversation  I. — Introduction — Religion — Use  of  Reason  . 7 

II. — Inspiration  of  the  Scriptures — Advantages  of  Revelation  12 

III.  — The  Creation 18 

IV.  — Subject  of  Creation  continued — The  Sabbath — The 

Fall  of  Man  .......  25 

V. — Permission  of  Evil — Satanic  Influence — First  Promise 
— Sacrifices — Cherubim — Corrupt  State  of  Man — 
Atonement — Tradition  . . • . . .33 

VI.  — Physical  Varieties  of  Men — Ancient  Church  of  God — 

Noah — The  Deluge — The  Ark — Prohibition  of 
Blood — The  Rainbow — Curse  of  Canaan  . . 47 

VII.  — Call  of  Abraham — Abrahamic  Covenant — Melchizedec 

— Ishmael — Burial  Places — Esau — Jacob— Bless- 
ing  of  the  Twelve  Tribes  . . . . .57 

VIII. — Patriarchal  Dispensation  of  Religion — The  Israelites  in 
Egypt — Moses — Egyptian  Magicians — The  Pass- 
over  .........  66 

IX. — Publication  of  the  Law — Sacred  Books — Design  of  the 
Mosaic  Institute — Decalogue — Types — The  Cere- 
monial Law — Jewish  Political  Law — Temporal 
Sanctions — Prophecies  of  Moses — Slavery — Pros- 
perous Periods  ....  . . . ..  72 

X.  — Preservatives  against  Idolatry — Evils  of  Idolatry — Ex- 

termination of  the  Canaanites — Wanderings  in  the 
Wilderness — Entrance  into  Canaan— Miracles— 
Kingly  Government — Schools  of  the  Prophets—. 

The  Prophets  .....  . . 89 

XI. -— Saul — Witch  of  Endor — David — Solomon — Destruc- 

tion of  the  Kingdoms  of  Israel  and  Judah — Sama- 
ritans— Restoration  of  Judah — Moral  State  of 
Judea  after  the  return  from  the  Captivity — Second 
Temple — Alexander  the  Great — -Jewish  Colonies — 

* Septuagint — Hellenistic  Jews — Jewish  Literature  99 

XII. — Persecutions  of  Antiochus — Maccabees — Pharisees  and 

Sadducees— Pompey — Herod  . . . .115 

XIII.  — Hebrew  Verse — Figurative  and  Symbolical  Language 

of  the  Prophets — Prophetic  Style  . . .120 

XIV.  — Book  of  Job — Psalms — Proverbs — Ecclesiastes — Canti- 

cles— The  Chronological  Order  of  the  Prophetic 
Books,  with  brief  Notices  .....  147 

XV.  — The  New  Testament — Manuscripts — Various  Readings 

— English  Translation — Political  Changes  in  Judea 
— Scenes  of  our  Saviour’s  Ministry — Face  of  the 
Country— Our  Lord’s  Miracles — John  the  Baptist  153 
f 1* 


6 


CONTENTS. 


PAGB 

Conversation  XVI. — Parables — Character  of  our  Lord’s  Dis- 
courses— His  Temptation — Expulsion  of  the  Tra- 
ders from  the  Temple — The  Sabbath — Synagogues 
— Apostles — Mary  Magdalene — Demoniacal  Pos- 
sessions— Miscellaneous  Illustrations  . . .163 

XVII. — Miscellaneous  Illustrations  of  Texts — Transfiguration 
— Tribute  Money — The  Two  Debtors — Feast  of 
Tabernacles — Teaching  by  Familiar  Objects — 
Other  Texts  Illustrated  . . . . .177 

XVIII. — Prophecies  of  our  Lord  as  to.  the  Destruction  of  Jeru- 
salem— Institution  of  the  Lord’s  Supper — Baptism 
— Our  Lord’s  Passion — Resurrection  . . .186 

XIX. — Sketch  of  a Digest  of  the  Narrative  of  the  Four  Evan- 
gelists in  the  Order  of  Time 197 

XX. — Acts  oFthe  Apostles — Day  of  Pentecost — Stephen — 
Gamaliel — Conversion  of  St.  Paul — His  Journeys, 
Labours,  and  Imprisonments  . . . .217 

XXI. — St.  Paul’s  Epistles — Epistle  to  the  Romans — Justifi- 
cation by  Faith — Moral  State  of  Gentiles  and 
Jews — Regeneration — Calling  of  the  Gentiles — 
Direct  Influences  of  the  Holy  Spirit — Personal 
Holiness — Practical  Religion — First  Epistle  to  the 

Corinthians  230 

XXII. — Second  Epistle  to  the  Corinthians — Galatians — Ephe- 
sians— Ministers  of  the  Church — Church  Dis- 
cipline— Philippians 247 

XXIII. — Epistles  to  the  Colossians — Thessalonians — Timothy 

— Titus — Philemon — The  Hebrews  . . .265 

XXIV. — Epistles  of  Peter,  John,  Jude — Revelation  to  St.John  288 


CONVERSATIONS  FOR  THE  YOUNG. 


CONVERSATION  I. 

Introduction — Religion — Use  of  Reason. 

A.  I wish  instruction  on  several  subjects,  which  appear 
necessary  for  me  either  previously  to  know,  or  to  have 
before  my  mind  in  a connected  view,  in  order  to  peruse 
the  Old  and  New  Testaments  with  greater  profit : will 
you  then  allow  me  to  propose  to  you  such  questions  as 
may  occur  to  me  in  reading  the  Scriptures,  that  I may 
have  the  advantage  of  your  superior  information  ? 

B.  Most  willingly  ; provided  it  be  understood  between 
us,  that  you  seek  this  kind  of  knowledge  with  sincerity 
and  seriousness  ; and  that  you  will  be  contented  with  brief 
answers,  such  as  may  merely  excite  you  to  a more  diligent 
reading  of  the  word  of  God  itself,  and  of  such  books  as 
will  more  fully  unfold  to  you  its  sacred  mysteries. 

A.  My  questions  will  all  be  of  a religious  kind,  or  such 
as  have  some  relation  to  that  system  of  religion  which  is 
contained  in  the  Holy  Scriptures  ; and  I trust  I have  been 
already  taught  to  view  all  subjects  of  this  class  as  so  con- 
nected with  my  everlasting  interests  and  hopes,  that  I 
never  trifle  with  them  ; and  as  far  your  other  condition,  I 
shall  be  so  grateful  for  your  instruction  as  to  leave  the 
measure  of  it  to  your  own  prudence,  only  begging  permis- 
sion to  repeat  or  vary  my  inquiries  when  I feel  a difficulty 
in  comprehending  any  thing. 

B.  What  then  is  your  first  question  ? 

A.  To  begin  at  the  foundation, — may  I be  permitted  to 
inquire  into  the  import  of  the  word  religion  ? 

B.  The  word  is  probably  derived  from  a Latin  verb  which 
signifies  to  bind , or  to  tie  fast,  and  well  expresses  the  obli- 
gation of  the  creature  to  love  and  serve  God,  and  those 
gracious  promises  and  covenants  by  which  God  has  been 
pleased  to  bind  himself  to  bless  and  protect  his  obedient 
creatures.  In  its  large  and  commonly  received  sense,  it 
is  used  to  signify  the  worship  and  obedience  we  render  to 


8 


watson’s  conversations. 


Almighty  God,  as  the  Creator,  Preserver,  Redeemer,  and 
Governor  of  the  world  ; and  it  includes  the  discoveries 
which  God  has  made  of  himself  and  of  his  will  respecting 
us  ; his  dispensations  of  goodness,  justice*  and  mercy  ; 
and  our  acts  of  faith,  thanksgiving,  prayer,  and  submission. 
When  it  is  used  more  specially,  as  when  we  say*  “ the 
religion  of  the  Jews,”  or  “the  religion  of  Christians,”  it 
then  means  that  system  of  faith  and  worship  which  is 
received  by  each.  But  do  you  know  upon  what  religion 
is  founded  ? 

A.  I have  a general  conception  of  its  reasons  ; but  I 
wait  to  hear  them  stated  by  you. 

B.  The  grounds  of  religion  are  two ; the  first  includes 
the  right  of  God,  and  the  duties  of  rational  creatures  ; the 
second,  the  insufficiency  of  creatures,  and  the  infinite 
sufficiency  of  God. 

A.  I understand  by  the  former,  that  the  right  of  God  to 
rule  the  creatures  he  has  made,  preserved,  and  redeemed, 
and  to  receive  from  them  worship  and  homage,  is  of  the 
most  absolute  kind,  since  they  owe  their  being  itself,  and 
all  that  renders  existence  happy,  to  him  alone.  But  what 
do  you  mean  by  the  insufficiency  of  the  creature  as  a 
ground  of  religion  ? 

B.  We  are  not  independent  creatures.  We  cannot 
sustain  life,  any  more  than  we  could  give  it.  We  cannot 
control  the  circumstances  by  which  we  are  aflected  for 
good  or  evil  beyond  a very  limited  degree  ; we  find  noth- 
ing on  earth  which  fully  satisfies  our  desires,  and  we  shall 
soon  enter  a new  and  unknown  state  of  being,  over  the 
condition  of  which  we  have  no  control.  What  greater 
proof  can  we  have  of  our  own  insufficiency  ? The  office 
of  religion,  therefore,  is  to  lead  us  to  God  ; to  interest  us 
in  his  care  ; to  obtain  from  him,  in  answer  to  our  prayers, 
protection,  guidance,  and  aid  ; and  to  establish  and  main- 
tain relations  of  friendship  with  him  in  time  and  eternity. 
He  alone  is  able  to  supply  the  wants  of  our  nature,  and 
so  to  order  our  condition  that  it  may  be  “ well  with  us 
and  to  this  he  has  condescended  to  engage  himself  by 
promise.  Thus  he  said  to  Abraham,  “ I am  the  Almighty 
God,”  or  as  read  in  the  old  translation,  “ I am  God  all- 
sufficient  ; walk  before  me,  and  be  thou  perfect.”  He 
is  all-sufficient  because  he  is  almighty,  for  none  but  an  * 


CONVERSATION  I. 


9 


almignty  Being  could  be  to  us  an  all-sufficient  God,  The 
grand  reason  of  religion  rests  therefore  upon  the  depend- 
ence and  weakness  of  the  creature  ; its  great  end  is  to 
connect  us  with  the  all-sufficiency  of  God. 

A.  Is  not  religion  distinguished  into  natural  and  revealed  ? 

B.  It  is  ; but  the  distinction  has  no  warrant  in  the  Holy 
Scriptures,  which  always  contemplate  men  as  enjoying  the 
benefits  of  those  revelations  of  the  character  and  will  of 
God,  which  were  made  under  the  patriarchal,  Mosaic,  and 
Christian  dispensations ; or  as  having  wilfully  perverted 
the  original  traditions  of  the  first  ages,  and  as  being  in- 
volved in  a moral  darkness  brought  upon  themselves. 

A.  How  then  was  the  phrase,  natural  religion , intro- 
duced into  theological  language  ? 

B.  First.  Because  it  seems  formerly  to  have  been  taken 
for  granted,  that  some  of  the  best  notions  among  the  Hea- 
then on  morals  and  religion,  were  the  deductions  of  their 
own  reason  from  observing  the  phenomena  of  nature  and 
the  course  of  God’s  providential  government ; whereas, 
in  truth,  the  religious  knowledge  of  the  early  patriarchs 
was  transmitted  to  all  the  tribes  and  nations  descended 
from  them ; and  the  doctrines  of  Judaism  were  also  not 
wholly  unknown  to  those  ancient  nations  with  whom  they 
had  intercourse  through  many  ages.  Second.  Because  a 
class  of  divines  in  modern  times  thought,  that  they  could 
best  refute  objectors  to  the  Christian  revelation,  by  sup- 
posing a system  of  religious  doctrines  and  duties  ration- 
ally deducible  from  the  works  and  government  of  God,  and 
then  proving  how  exactly  revealed  religion  harmonized 
with  this  rational  system. 

A.  I remember  to  have  read  one  of  these  books  on 
natural  religion,  in  which  the  author  professed  to  forget 
all  he  had  learned  from  the  Bible,  and  to  confine  himself 
wholly  to  rational  deductions  from  acknowledged  princi* 
pies  and  facts. 

B.  But  did  you  not  wonder  that  this  philosopher  should 
be  so  much  wiser  than  the  philosophers  of  Greece,  Rome, 
Egypt,  and  India,  of  whose  contradictions,  errors,  and 
perplexities  on  the  essence  and  perfections  of  God,  the 
immortality  of  the  soul,  and  the  distinctions  of  right  and 
wrong,  which  are  fundamental  principles  in  religion,  you 
had  both  read  and  heard  ? 


10 


watson’s  conversations. 


A.  Truly  that  did  surprise  me,  and  I could  not  help  sus- 
pecting that  such  writers  could  not,  so  completely  as  they 
pretended,  place  their  minds  in  the  state  of  those  who  had 
never  seen  the  Holy  Scriptures ; and  that  they  attributed 
discoveries  to  the  strength  of  their  reason,  with  which  they 
had  previously  become  acquainted  from  the  word  of  God. 

B.  What  would  you  think  of  a person  closing  his  eyes, 
and  then  professing  to  give  a lecture  on  light  and  colours, 
in  order  to  show  how  an  observant  and  philosophic  man, 
although  born  blind,  might  conceive  of,  and  describe  them? 

A.  I should  think  him  very  absurd,  because  his  knowledge 
of  light  and  colours,  derived  from  his  senses,  must  neces- 
sarily influence  all  his  conceptions,  and  the  terms  by  which 
he  would  express  them. 

B.  It  is  so  in  the  case  of  writers  on  natural  religion, 
and  with  those  professed  infidels  who  have  appeared  in 
Christian  nations.  That  which  they  know  aright,  they 
have  borrowed  from  the  Scriptures ; and  that  which  is 
erroneous  and  misleading  in  their  works,  may  be  fairly 
attributed  to  themselves.  At  the  same  time  you  are  always 
to  recollect,  that  there  are  many  subjects  revealed  to  us 
by  God  to  which  a right  reason  gives  its  subsequent  tes- 
timony, although  it  could  not  have  discovered  them  ; and 
that  the  works  of  nature,  and  the  general  course  of  human 
events,  do  not  only  in  many  respects  correspond  with,  but 
mightily  corroborate  the  truth  of  the  doctrines  contained 
in  the  Scriptures. 

A.  Will  you  give  a few  instances? 

B.  The  marks  of  design  and  contrivance  in  the  material 
world  confirm  the  doctrine  of  the  creation  of  the  world  by 
God,  who  is  an  infinite  intelligence ; the  vastness  of  nature 
confirms  the  doctrine  of  his  omnipotence ; its  manifest 
dependence  upon  some  one  power,  which  must  always  be 
present  to  uphold,  control,  and  renew  it,  confirms  the  doc- 
trine of  God’s  omnipresence;  the  oneness  of  design,  and 
the  intimate  connection  of  the  various  parts  of  the  universe, 
confirm  the  doctrine  of  the  Divine  unity  ; the  course  of 
events,  so  little  controllable  by  man,  and  so  often  controlling 
him,  indicates  that  the  world  is  under  superior  government ; 
and  the  almost  uniform  connection  which  we  see  between 
vice  and  misery,  and  between  virtue  and  happiness,  esta- 
blishes the  doctrine  of  Holy  Writ,  that  the  Governor  of 


CONVERSATION  I. 


11 


the  world  is  a just  and  holy  Being.  Many  other  instances 
might  be  stated,  and  indeed  there  are  few  doctrines  of  the 
Bible,  except  those  which  relate  to  the  deep  and  mysterious 
nature  and  counsels  of  that  Being  whom  none  can  know 
“to  perfection,”  but  have  a strong  rational  evidence,  in 
addition  to  that  stamp  of  Divine  authority  which  is  itself 
sufficient  to  confirm  their  truth.  But  you  are  to  recollect, 
that  the  rational  evidence  of  a truth  which  we  attain  after 
that  truth  has  been  revealed,  is  not  to  be  concluded  within 
the  limits  of  man’s  rational  powers,  independent  of  a reve- 
lation from  God. 

A.  I thank  you  for  this  distinction  ; the  disregard  of 
which  I now  see  may  be  the  source  of  great  error : but 
what  then  is  the  true  use  of  reason,  in  matters  of  religion? 

B.  You  put  an  important  question,  since  the  whole  of 
the  Scriptures  are  addressed  to  us  as  rational  beings,  yet 
as  rational  beings,  both  needing  instruction,  and  who 
through  a corrupt  and  perverse  will  are  often  indisposed 
to  receive  conviction.  There  is,  first,  an  intellectual  use 
of  our  reason,  in  reference  to  what  purports  to  be  a reve- 
lation from  God.  This  consists  in  examining  its  evidences 
in  order  to  ascertain  whether  the  proof  of  its  Divine  autho- 
rity be  adequate  and  sufficient ; and  then,  this  being 
admitted,  in  fairly  and  honestly  interpreting  its  meaning, 
without  forcing  a sense  upon  any  part  of  it  in  compliance 
with  our  own  previous  opinions  or  prejudices.  But  there 
is  also  a moral  use  of  reason  in  matters  of  this  kind,  the 
obligation  of  which  too  many  are  apt  to  forget.  This 
consists  in  using  it  humbly , under  a sense  of  the  weakness 
and  imperfection  of  our  own  powers  ; and  with  docility , 
as  being  willing  to  receive  truth  at  all  hazards  and  sacri- 
fices; and  also  devotionally , so  that,  accompanying  our 
investigations  with  prayer  to  the  “ Father  of  lights,”  we  may 
be  preserved  from  error,  and  led  into  all  truth.  You  must 
also  ever  remember  that  the  evidence  of  the  truth  of  Scrip- 
ture and  of  its  leading  doctrines  is  so  given,  that  it  shall  not 
in  all  cases  necessarily  effect  conviction,  like  a mathemati- 
cal demonstration.  It  is  addressed  to  the  humble,  and  teach- 
able, and  serious ; but  if  men  follow  error,  they  will  be  sure 
to  overtake  it ; and  if  they  love  vice,  their  judgments  will 
always  be  perverted  by  it.  These  are  moral  laws  which 
we  often  see  in  force  in  the  common  history  of  men’s  lives 


12 


watson’s  conversations. 


and  conduct ; but  they  have  an  awful  efficiency  in  matters 
of  religion.  Hence  the  incredulity  of  the  Jews,  which 
resisted  the  clearest  evidence  of  the  Divine  mission  of  our 
Lord : “ They  loved  darkness  rather  than  light,  because 
their  deeds  were  evil.”  In  order  to  escape  from  the  force 
of  fact,  they  adopted  the  absurd  theory,  that  Christ  “ cast 
out  devils  by  Beelzebub,  the  chief  of  the  devils and  by 
that  they  were  blinded  and  hardened.  They  stand  there- 
fore  as  the  monitory  type  of  all  unbelievers,  to  the  end  of 
time,  who  run  for  shelter  from  the  convictions  of  their  minds 
and  consciences  to  absurdities,  which,  except  on  religious 
subjects,  no  man  would  or  could  espouse.  Wherever  there 
is  pride,  levity,  and  worldliness,  errors  in  religion  will  follow, 
and  that  in  proportion  to  the  circumstances  of  temptation 
under  which  those  who  indulge  them  are  placed. 

A.  You  admonish  me,  that  in  turning  my  attention  to 
the  Scriptures  of  inspired  truth,  in  order  to  inform  myself 
in  “ the  good,  and  perfect,  and  acceptable  will  of  God” 
concerning  me,  I am  engaged  in  a very  serious  and 
responsible  work. 

B.  Even  so ; for  “ this  is  not  a vain  thing  : it  is  for  thy 
life.”  But  be  of  good  cheer,  “ the  meek  will  he  guide  in 
judgment ;”  and  “ this  is  life  eternal,  to  know  the  living 
and  true  God,  and  Jesus  Christ  whom  he  hath  sent.” 


CONVERSATION  II. 

Inspiration  of  the  Scriptures — Advantages  of  'Revelation. 

A.  As  I have  satisfied  myself  both  from  the  works  I have 
read,  and  my  own  religious  experience,  however  limited, 
of  the  truth  and  excellency  of  the  Bible,  I will  not  ask. 
you  to  go  formally  into  the  proofs  of  the  Divine  authority 
of  the  Holy  Scriptures  ; I shall  nevertheless  be  happy  to 
hear  from  you  any  confirmatory  remarks  on  this  point, 
that  may  incidentally  arise  out  of  the  subjects  on  which  I 
seek  information.  Allow  me  however  to  ask,  in  what 
sense  am  I to  understand  that  “ all  Scripture  is  given  by 
inspiration  of  God  ?” 

B.  It  is  the  more  necessary  that  you  should  understand 
this,  because  even  some  Christian  writers,  whom  you  may 


CONVERSATION  II. 


13 


meet  with,  have  spoken  obscurely  and  unsatisfactorily  on 
the  subject,  dividing  inspiration  into  different  kinds,  and 
assigning  it  in  different  degrees  to  different  portions  of  the 
holy  volume. 

A.  By  inspiration,  I conclude,  I am  to  understand,  that 
the  sacred  writers  composed  their  works  under  so  plenary 
and  immediate  an  influence  of  the  Holy  Spirit,  that  God 
may  be  said  to  speak  by  them  to  man,  and  not  merely  that 
they  spoke  to  men  in  the  name  of  God,  and  by  his  authority. 

B.  Precisely  so ; and  you  see  that  there  is  a considerable 
difference  between  the  two  propositions.  Each  supposes 
an  authentic  revelation  from  God ; but  the  former  view 
secures  the  Scriptures  from  all  error,  both  as  to  the  subjects 
spoken,  and  the  manner  of  expressing  them.  This  too  is 
the  doctrine  taught  in  the  Scriptures  themselves,  which 
declare,  not  only  that  the  prophets  and  apostles  spoke  in 
the  name  of  God,  but  that  God  spake  by  them  as  his 
instruments.  “The  Holy  Ghost  by  the  mouth  of  David 
spake”  “Well  spake  the  Holy  Ghost  by  Esaias  the  pro- 
phet.” “The  prophecy  came  not  of  old  time,  by  the  will 
of  man ; but  holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost”  For  this  reason,  not  only  that  the 
matter  contained  in  the  book  of  “ the  Law,  the  Prophets, 
and  the  Psalms,”  (the  usual  phrase  by  which  the  Jews 
designated  the  whole  Old  Testament,)  was  true  ; but  that 
the  books  were  written  under  Divine  inspiration,  they 
are  called  collectively  by  our  Lord  and  by  his  apostles,  the 
Scriptures,  in  contradistinction  to  all  other  writings ; — 
a term  which  you  will  recollect  that  the  Apostle  Peter 
applies  also  to  the  writings  of  St.  Paul,  and  which  therefore 
verifies  them  as  standing  on  the  same  level  with  the  books 
of  the  Old  Testament  as  to  their  inspiration  : “ Even  as 
our  beloved  brother  Paul  also,  according  to  the  wisdom 
given  unto  him,  hath  written  unto  you ; as  also  in  his 
epistles,  speaking  of  these  things,  in  which  are  some  things 
hard  to  be  understood,  which  they  that  are  unlearned  and 
unstable  wrest,  as  they  do  also  the  other  scriptures , unto 
their  own  destruction.”  The  apostles  also  expressly  claim 
an  inspiration,  not  only  as  to  the  subjects  on  which  they 
wrote,  but  as  to  the  words  in  which  they  expressed  them- 
selves. Farther,  our  Lord  promised  to  them  the  Holy 
Spirit  “ to  guide  them  into  all  truth ;”  and  that  he  was  not 

2 


14 


watson’s  conversations. 


to  fulfil  his  office  by  suggesting  thoughts  only,  but  words , 
is  clear  from  Christ’s  discourse  with  them  on  the  subject 
of  the  persecutions  they  were  to  endure  for  “ his  name’s 
sake:”  “And  when  they  bring  you  into  the  synagogues, 
and  unto  magistrates  and  powers,  take  ye  no  thought  how 
or  what  thing  ye  shall  answer,  or  what  ye  shall  say ; for 
the  Holy  Ghost  shall  teach  you  in  the  same  hour  what  ye 
ought  to  say  : for  it  is  not  ye  that  speak  ; hut  the  Spirit  of 
your  Father  which  speaketh  in  you”  This  inspiration  of 
words  is  also  asserted  by  St.  Paul  as  to  himself  and  his 
brethren,  when  he  says  to  the  Corinthians,  “ Which  things 
also  we  speak,  not  in  the  words  which  man’s  wisdom 
teacheth ; but  which  the  Holy  Ghost  teacheth.”  Thus  we 
find  that  the  claim  which  the  sacred  writers  make  on  this 
subject  is,  that  they  were  in  truth  what  they  have  been 
aptly  called,  “ the  penmen  of  the  Holy  Ghost and  that 
the  words  in  which  they  clothed  “ the  wisdom  given  unto 
them,”  were  words  “ taught ” by  the  Holy  Spirit. 

A.  But  how,  then,  am  I to  account  for  that  difference 
of  style  which  is  observable  in  each  ? that  manner , too,  so 
natural  to  each,  and  so  distinct  in  all?  with  those  reason- 
ings, recollections  of  memory,  and  other  indications  of  the 
working  of  the  mind  of  each  writer  in  its  own  charactei 
and  temperament  ? 

B.  Some  persons,  observing  this,  have  concluded  their 
style  and  manner  to  be  entirely  human,  while  their  thoughts 
were  either  wholly  Divine,  or  so  superintended  by  the  Holy 
Ghost  as  to  have  been  adopted  by  him,  and  therefore, 
although  sometimes  natural,  to  be  of  equal  authority  as 
if  they  had  been  exclusively  of  Divine  suggestion.  This, 
indeed,  would  be  sufficient  to  oblige  our  implicit  credence 
to  their  writings,  as  being  from  God ; but  it  falls  below 
the  force  of  the  passages  above  cited,  and  which  apply  the 
Divine  agency  to  the  suggestion  of  words  also. 

A.  How,  then,  am  I to  understand  the  case  ? 

B.  Simply  by  considering  that  an  inspiration  of  words, 
either  by  suggesting  those  most  fit  to  express  the  thoughts, 
or  by  overruling  the  selection  of  such  words  from  the  com- 
mon store  acquired  by,  and  laid  up  in,  the  mind  of  each 
writer,  is  quite  compatible  with  the  fact,  that  a peculiarity 
and  appropriateness  of  manner  might  still  be  left  to  them 
separately.  To  suppose  that  an  inspiration  of  terms,  as 


CONVERSATION  II. 


15 


well  as  thoughts,  could  not  take  place  without  producing 
one  uniform  style  and  manner,  is  to  suppose  that  the  minds 
of  the  writers  would  thus  become  entirely  passive  under 
the  influence  of  the  Holy  Spirit ; whereas  it  is  easily  con. 
ceivable  that  the  verbiage,  style,  and  manner  of  each  was 
not  so  much  displaced,  as  elevated,  enriched,  and  employed 
by  the  Holy  Spirit ; and  that  there  was  a previous  fitness, 
in  all  these  respects,  in  all  the  sacred  penmen,  for  which 
they  were  chosen  to  be  the  instruments  of  writing,  under 
the  aid  and  direction  of  the  Holy  Ghost,  such  portions  of 
the  general  revelation  as  the  wisdom  of  God  assigned  to 
each  of  them.  ’ On  the  other  hand,  while  it  is  so  conceivable 
that  the  words  and  manner  of  each  might  be  appropriated 
to  his  own  design  by  the  inspiration  of  the  Holy  Ghost,  it 
by  no  means  follows  that  both  were  not  greatly  altered,  as 
well  as  superintended,  although  they  still  retained  a general 
similarity  to  the  uninfluenced  style  and  manner  of  each, 
and  still  presented  a characteristic  variety.  As  none  of 
their  writings  on  ordinary  occasions,  and  when  uninspired, 
have  come  down  to  us,  we  cannot  judge  of  the”  degree  of 
this  difference ; and  therefore  no  one  can  with  any  just 
reason  affirm  that  their  writings  are  “ the  word  of  God  as 
to  the  doctrine,  but  the  word  of  man  as  to  the  channel  of 
conveyance.”  Certain  it  is,  that  a vast  difference  maybe 
remarked  between  the  writings  of  the  apostles,  and  those 
of  the  most  eminent  fathers  of  the  times  nearest  to  them ; 
and  that  not  only  as  to  precision  and  strength  of  thought, 
but  also  as  to  language.  This  circumstance  is  at  least 
strongly  presumptive,  that  although  the  style  of  inspired 
men  was  not  stripped  of  the  characteristic  peculiarity  of 
the  writers,  it  was  greatly  exalted  and  controlled. 

A.  Do  you  conceive,  then,  that  the  same  force  of  inspi- 
ration, so  to  speak,  was  exerted  upon  each  of  the  sacred 
writers,  or  upon  the  same  writer  throughout  his  writings, 
whatever  might  be  its  subject  ? 

B.  There  is  no  necessity  that  we  should  so  state  the 
case,  in  order  to  maintain  what  is  essential  to  our  faith, — 
the  'plenary  inspiration  of  each  of  the  sacred  writers.  In 
miracles  there  w^as  no  needless  application  of  Divine  power. 
Traditional  history  and  written  chronicles,  facts  of  known 
occurrence,  and  opinions  which  were  received  by  all,  are 
often  inserted  or  referred  to  by  the  sacred  writers.  There 


16 


watson’s  conversations. 


needed  no  miraculous  operation  upon  the  memory  to  recall 
what  the  memory  was  furnished  with*  or  to  reveal  a fact 
which  the  writers  previously  and  perfectly  knew  : but  their 
plenary  inspiration  consisted  in  this,  that  they  were  kept 
from  all  lapses  of  memory,  or  inadequate  conceptions,  even 
on  these  subjects ; and  on  all  others  the  degree  of  com- 
munication and  influence,  both  as  to  doctrine,  facts,  and 
the  terms  in  which  they  were  to  be  recorded  for  the  edifi- 
cation of  the  Church,  was  proportioned  to  the  necessity  of 
the  case,  but  so  that  the  whale  was  authenticated  or  dic- 
tated by  the  Holy  Spirit  with  so  full  an  influence,  that  it 
became  truth  without  mixture  of  error,  expressed  in  such 
terms  as  he  himself  ruled  or  suggested.  This*  then,  seems 
the  true  notion  of  plenary  inspiration,— that  for  the  sug- 
gestion,, insertion , and  adequate  enunciation  of  truth , it  was 
full  and  complete. 

A.  All  this  seems  to  be  clearly  confirmed  by  the  texts 
you  have  quoted ; and  the  advantages  we  enjoy  from  a 
volume  having  God  for  its  immediate  author,  cannot  be 
too  highly  appreciated. 

B.  True ; but  have  you  considered  how  important  and 
numerous  those  advantages  are  ? 

A.  In  part ; but  I am  an  humble  learner. 

B.  Suffer  me,  then,  brefly  to  suggest  some  of  them.  In 
the  first  place,  we  receive  authentic  information  from  it  as 
to  the  early  history  of  the  world,  on  which  human  writings 
are  either  wholly  silent,  or  filled  with  fables.  We  are  thus 
enabled  to  discover  the  uniformity  of  those  principles,  on 
which,  both  as  individuals  and  as  nations,  men  have  been 
governed  from  the  beginning  of  time ; all  bearing  their 
testimony  to  the  wise,  the  holy,  the  just,  and  the  merciful 
administration  of  “the  Most  High,  who  fuleth  in  the  king- 
doms of  men.”  The  history  of  the  one  true  religion  is 
presented  in  a connected  view  from  the  moment  when  the 
fall  of  our  first  parents  placed  our  race  in  new  relations  to 
Divine  justice,  and  gave  occasion  to  the  first  opening  of 
the  great  scheme  of  our  redemption,  afterward  perfected 
by  Christ,  and  now  embodied  in  Christianity.  The  absolute 
darkness  which  must  otherwise  have  rested  upon  the  future 
condition  of  the  world  is  dissipated  by  the  prophecies  con- 
tained in  the  sacred  books,  and  which,  where  still  unac- 
complished, command  our  full  belief  from  the  fulfilment  of 


CONVERSATION  II. 


17 


so  many  of  their  predictions  already  in  a manner  strikingly 
exact,  as  witnessed  by  the  records  of  history.  All  great 
points  of  morals  are  now  settled  by  an  authority  from  which 
there  is  no  appeal,  and  we  are  delivered  from  those  diver- 
sities of  opinion  and  frequent  contradictions  on  questions 
of  right  and  wrong  which  perplexed  the  wisest  among  the 
Heathen.  We  now  learn  also,  by  declarations  made  by 
himself,  on  what  terms,  and  by  what  means,  the  guilty  may 
be  reconciled  to  their  offended  God ; — we  know  that  it  is 
possible  for  us  to  be  liberated  from  the  degrading  slavery 
of  our  sinful  nature  and  habits,  by  the  renewal  of  that 
nature  through  the  mighty  operations  of  the  Holy  Spirit ; 
— we  have  promises,  confirmed  by  the  most  solemn  acts  of 
God,  securing  to  us  counsel,  aid,  and  comfort,  in  the  per- 
plexities and  afflictions  of  life ; — and,  to  crown  the  whole, 
a future  state  of  felicity  and  glory  is  held  out  to  us  as  the 
prize  of  our  “ continuance  in  well-doing.”  In  a word,  we 
have  the  confirmation  of  a Divine , and  therefore  an  infal- 
lible, authority  for  every  thing  in  religion  ; so  that  this  is 
no  longer  left  to  the  conflicting  and  doubtful  opinions  of 
man,  most  prone  to  err  on  a subject  in  which  truth  is  the 
only  thing  of  value  ; — we  have  the  authority  of  the  infi- 
nitely wise  and  holy  God  for  our  opinions,  our  prayers, 
our  trust,  and  our  hopes. 

A.  These  are,  indeed,  invaluable  advantages ; and  I 
shall  not  fail  to  recur  to  them  when,  in  again  reading  the 
history  of  ancient  nations,  I notice  their  ever-varying 
opinions  on  moral  subjects ; their  uncertainty  as  to  the 
very  fundamental  truths  of  religion  ; their  superstitions ; 
and  the  various  evils  which  human  philosophy  served  but 
to  increase  and  diffuse. 

B.  Nor  need  you  confine  yourself  to  ancient  nations. 
The  history  of  Europe  in  the  middle  ages  stands  as  a 
monument  of  the  fatal  effects,  both  as  to  religion  and 
morals,  which  result  from  ignorance  of  the  word  of  God. 
Among  infidels  of  modern  times  also,  while  we  have  seen 
nothing  to  justify  their  boast  of  the  sufficiency  of  human 
reason,  the  most  corrupting  opinions  as  to  morals,  and, 
generally,  that  corresponding  license  in  practice  which 
has  prevailed  among  them,  give  awful  admonition  to  all, 
lest  they  reject  " the  word  of  truth,  the  Gospel  of  their 
salvation.” 


2* 


18 


watson’s  conversations. 


A.  Were  the  communications  of  the  will  of  God  to  man 
committed  to  writing  previously  to  the  giving  of  the  law  ? 

B.  The  silence  of  the  Bible  on  this  point  warrants  us  to 
conclude,  that  the  first  written  revelation  of  God  to  man 
was  that  inscribed  by  the  finger  of  God  upon  the  two  tables 
of  stone  which  were  delivered  to  Moses  on  Mount  Sinai ; 
nor  did  the  same  necessity  exist  previously,  as  the  lon- 
gevity of  the  antediluvians  secured  the  accurate  trans- 
mission of  the  traditional  theology  of  more  ancient  times  ; 
Methuselah  having  lived  in  the  days  of  Adam,  and  Noah 
in  the  days  of  Methuselah.  F»'om  Noah  to  Moses,  also, 
few  persons  interposed  ; and  several  of  these,  as  Abraham, 
Isaac,  Jacob,  and  Joseph,  were  favoured  with  immediate 
revelations,  and  were  inspired  persons.  This  traditional 
history  and  religious  knowledge  was  embodied  by  Moses 
in  the  book  of  Genesis,  as  far  as  the  Holy  Spirit  judged  it 
to  be  necessary  for  our  instruction  ; and  we  learn  from  this 
book,  what  we  should  never  otherwise  have  known  ; — the 
process  of  the  creation  of  the  world ; the  occasion,  manner, 
and  immediate  consequences,  of  the  fall  of  our  first  parents; 
the  leading  religious  opinions  of  the  first  ages  ; the  manner 
in  which  the  human  race  was  preserved  from  total  extinc- 
tion by  the  general  deluge ; and  the  origin  of  nations. 


CONVERSATION  III. 

The  Creation . 

A.  Am  I to  understand  from  the  first  verse  of  the  book 
of  Genesis,  that  this  visible  universe  w-as  created  out  of 
nothing  1 or,  that  the  creation  of  which  Moses  speaks,  was 
the  mere  framing  and  disposing  of  the  materials  of  the 
chaotic  mass,  as  described  in  the  work  of  the  six  days  ? 

B.  The  philosophers  of  antiquity  almost  universally  be- 
lieved in  the  eternity  of  matter  ; and  therefore  wrhen  they 
speak  of  creation,  mean  only  the  disposition  and  arrange- 
ment of  things  previously  existing  ; but  in  this  particular 
we  see  one  of  the  advantages  of  a revelation  : for  Moses 
is  to  be  understood  as  declaring  that  the  world  was  made 
out  of  nothing  by  the  will  and  power  of  God,  and  has  thus 
opened  to  our  minds  the  most  impressive  view  which  could 
be  given  us  of  his  almighty  power. 


CONVERSATION  III.  19 

A.  Does  the  original  Word  used  by  Moses  signify  crea- 
tion out  of  nothing  7 

B.  It  signifies  either  the  creation  of  the  substance  or 
form  of  any  thing ; but  it  is  the  uniform  doctrine  of  the 
Old  Testament,  that  the  world  was  created  out  of  nothing  ; 
and  this  is  abundantly  confirmed  by  the  Apostle  Paul : 
“ Through  faith  we  understand  that  the  worlds  w£*e 
framed  by  the  word  of  God,  so  that  the  things  which  are 
seen  were  not  made  of  things  that  do  appear,”  Hebrews 
xi,  2 ; that  is,  of  things  apparent , or  from  pre-existent  mat- 
ter. And  when  he  says  that  we  know  this  by  “ faith,”  he 
means  faith  in  the  Holy  Scriptures  ; and  intimates  that 
our  reason  would  not  have  been  sufficient  to  deduce  that 
fact,  which  appeared  so  utterly  incredible  to  Heathen  sages, 
that,  amidst  all  their  conflicting  opinions,  they  appear  to 
have  almost  uniformly  agreed,  that  the  matter  of  which  the 
world  was  formed  was  eternal. 

A.  Truly  I perceive  how  this  doctrine  exalts  our  views 
of  the  power  of  God  ; for,  since  we  are  taught  that  all 
things  which  are  were  once  nothing,  and  that  they  were 
spoken  into  being  by  44  the  word  of  God,”  we  may  well 
exclaim,  44  Is  any  thing  too  hard  for  the  Lord  7” 

B.  And  thus  a foundation  is  laid  for  the  unlimited  and 
absolute  trust  of  his  creatures  in  him,  which  could  not  be 
exercised  by  those  who  admitted  of  an  eternal  rival  sub- 
sistence co-existing  with  him,  and  tending  necessarily,  as 
they  thought,  to  various  disorders  and  evils,  which  the 
power  of  God  itself  could  not  control. 

A.  I had  not  indeed  conceived  that  this  doctrine  was  so 
intimately  connected  with  that  entire  trust  in  God  which 
is  so  essential  to  the  comfort  and  hope  of  creatures.  I 
now  see  its  importance.  But  what  am  I to  understand  by 
44  the  beginning,”  in  which  God  is  said  to  have  44  created 
the  heavens  and  the  earth  7” 

B.  The  beginning  of  time  ; for  the  moment  that  the 
heavens  and  the  earth  were  created,  time,  as  to  this  world 
at  least,  commenced.  Time,  as  distinguished  from  eter- 
nity, is  the  measure  of  the  duration  of  our  world.  In  this 
concise  manner,  too,  Moses  expresses  the  eternity  of  God. 
Before  time  began  he  was  in  being,  for  by  creating  the 
heavens  and  the  earth  he  gave  birth  to  time  itself;  and 
before  time  began,  he,  to  use  the  lofty  language  of  the 


20 


watson’s  conversations. 


prophet,  “ inhabited  eternity.”  You  have  noticed,  no 
doubt,  the  similarity  between  the  introduction  of  the  book 
of  Genesis,  and  the  first  verses  of  the  Gospel  of  St.  John  ? 

A.  Yes;  and  when  that  evangelist  declares  that  “ the 
Word”  was  “ in  the  beginning,”  and  made  all  things,  and 
that  without  him  nothing  was  made,  I must  also  understand 
thft  he  asserts  that  the  Word  was  pre-existent  to  all  cre- 
ated things,  because  he  was  when  they  were  not,  and 
they  were  made  by  him. 

B.  This  necessarily  follows  ; and  also  that  he  was  not 
only  pre-existent,  but  eternal:  for  St.  John  does  not  con- 
fine himself  to  the  creation  of  the  heaven  and  the  earth  ; 
but  speaks  of  the  creation  of  “all  things”  by  the  Word, 
and  asserts  that  nothing  created  exists  which  was  not 
made  by  him.  With  this  agree  the  words  of  St.  Paul : 
“ For  by  him  were  all  things  created  that  are  in  heaven 
and  that  are  in  earth,  visible  and  invisible,  whether  they 
be  thrones,  or  dominions,  or  principalities,  or  powers ; all 
things  were  created  by  him,  and  for  him,  and  he  is  before 
all  things,  and  by  him  all  things  consist,”  Col.  i,  16.  If 
he  is  then  before  all  creatures,  he  himself  is  uncreated  ; 
if  he  is  before  all  time,  he  is  eternal  ; and  if  he  cre- 
ated all  things  out  of  nothing,  then  he  is  truly  God. 

A.  This  indeed  cannot  be  questioned  by  any  who  sin- 
cerely believe  the  Scriptures  ; but  is  not  the  work  of  cre- 
ation attributed  to  the  Father? 

B.  It  is ; and  also,  in  some  passages,  to  the  Holy  Spirit; 
but  yet,  while  it  is  in  fact  the  work  of  the  Triune  God,  on 
account  of  some  mysterious  and  special  'personal  activity 
on  the  part  of  the  Son,  it  is  emphatically  called  his  work. 
The  Father  created  “all  things  by  Jesus  Christ,”  says  St. 
Paul ; and  as  “ the  Spirit  of  God”  is  represented,  in  the 
Mosaic  account,  as  moving  “ upon  the  face  of  the  waters,” 
each  person  in  the  adorable  Trinity  is  in  Scripture  mani- 
festly set  before  us  as  employing  his  agency  in  the  produc- 
tion  and  arrangement  of  this  goodly  world.  We  ought  all 
therefore  to  unite  in  giving  glory  to  the  great  Three-One. 

A.  This  is  indeed  a plain  manifestation  of  the  three 
Divine  Persons  in  action ; but  do  not  critics  deduce  the 
mystery  of  a plurality  of  persons  in  the  Godhead  from 
some  grammatical  peculiarity  in  Moses’s  account  of  the 
creation  ? 


CONVERSATION  III. 


21 


B.  The  word  used  by  Moses,  and  by  us  translated  God, 
is  Elohim.  This  is  a plural  substantive,  which  here  and 
elsewhere  Moses  joins  to  a singular  verb.  From  this  it  is 
very  reasonably  supposed,  that  the  inspired  writer  intended 
to  intimate  the  Trinity  of  persons  in  the  unity  of  the  God- 
head. This  is  however  rendered  indubitable  by  what  fol- 
lows in  verse  26  : “ And  God  said,  Let  us  make  man  in 
our  image,  after  our  likeness  and  the  Old  Testament 
furbishes  more  instances  of  a similar  kind  : “ Let  us  go 
down  and  confound  their  language.”  “ Whom  shall  I send, 
and  who  will  go  for  us  1 ” which  all  the  best  expositors, 
ancient  and  modern,  have  considered  as  clearly  declarative 
of  a plurality  of  persons  coeval  and  coeternal  in  the  unity 
of  the  Divine  essence.  “Of  such  a personality,”  says 
Bishop  Horne  justly,  “ revelation  informs  us  ; it  is  that  on 
which  the  economy  of  man’s  redemption  is  founded  ; what 
more  natural,  therefore,  than  that,  at  the  creation  of  man, 
this  form  of  speech  should  be  used  by  the  Divine  Persons  ? 
What  more  rational  than  to  suppose,  that  a doctrine,  so 
important  to  the  human  race,  was  communicated  from  the 
beginning,  that  men  might  know  whom  they  worshipped, 
and  how  they  ought  to  worship  ? And  it  is  a satisfaction 
for  us  to  reflect,  that,  in  this  momentous  article  of  our  faith, 
we  have  patriarchs  and  prophets  for  our  fathers  ; that  the 
God  of  Adam,  of  Noah,  and  of  Abraham,  is  likewise  our 
God ; and  that  when  we  adore  him  in  three  persons,  and 
give  glory  to  the  Father,  Son,  and  Holy  Ghost,  we  do  ‘as 
it  was  done  in  the  beginning,  is  now,  and  ever  shall  be.’” 

A.  Has  it  not  been  said  that  this  form  of  speaking  may 
be  in  imitation  of  the  style  of  a king,  who  says  we  and  us, 
when  he  speaks  of  himself? 

B.  This  is  a very  modern  usage,  and  unknown  among 
the  ancients. 

A.  Does  Moses  speak  of  the  creation  of  any  other  part 
of  the  material  universe  than  the  earth,  and  the  planetary 
system  connected  vrith  it  ? 

B.  His  leading  design  was,  doubtless,  to  speak  particu- 
larly of  the  creation  of  the  earth,  and  its  inhabitants ; and 
of  our  atmosphere  or  heavens,  and  those  celestial  lumina- 
ries which  serve  us  for  “ signs  and  seasons,  for  days  and 
years  that  is,  for  the  natural,  civil,  and  ecclesiastical 
division  of  time.  But  when  he  observes,  in  verse  16,  “ He 


22 


watson’s  conversations. 


made  the  stars  also,”  he  asserts  that  the  sidereal  heavens, 
immense  as  they  are,  and  filled  with  vast  bodies  spreading 
through  spaces  beyond  the  power  of  numbers  to  calculate, 
were  the  work  of  the  same  almighty  power  and  infinite 
wisdom. 

A.  And  created  at  the  same  time? 

B.  This  is  not  explicitly  affirmed.  If  we  understand 
the  words  in  direct  connection  with  the  former  part  of 
the  verse,  then  the  sidereal  heavens  were  made  on  the 
fourth  day  ; but  if  we  consider  them  as  a parenthesis 
designed  to  guard  the  doctrine  that  all  the  parts  of  the 
vast  universe  had  their  origin  from  the  same  creative  fiat 
of  Jehovah,  they  determine  nothing  as  to  the  time  of  their 
creation.  The  former,  however,  appears  to  me  the  better 
interpretation. 

A.  Are  we  then  to  suppose  that  God  remained  alone 
from  eternity  until  this  world  was  made  ? 

B.  And  if  you  were  to  suppose  worlds  brought  into 
existence  many  millions  of  ages  before  ours,  would  there 
not  then  be  a previous  eternity  in  which  nothing  existed 
but  God  ? 

A.  That  I did  not  advert  to  ; but  still,  may  we  not  infer 
from  Scripture  that  angels  existed  before  man  ? 

B.  No  doubt ; but  we  were  not  speaking  of  angels,  who 
are  “ spirits  but  of  material  worlds. 

A.  Suppose  you  that  these  distant  stars  are  inhabited  by 
rational  and  accountable  creatures  ? 

B.  I have  no  very  decided  opinion  on  that  subject. 
They  may  be  the  residences  of  unfallen  and  happy  beings ; 
or  they  may  answer  other  purposes  in  the  vast  scheme  of 
creation,  of  which  we  now  know  nothing.  They  are  to 
us  stupendous  monuments  of  God’s  power  ; and  they  may 
be  designed  for  the  residence  of  beings  to  be  in  future 
created,  and  perhaps  instructed  in  the  great  principles  of 
their  interest  and  duty  by  a revelation  of  the  whole  moral 
history  of  this  world,  when  it  shall  have  been  completed. 

A.  How  could  that  benefit  them  ? 

B.  If  our  creation  and  redemption  have  made  a most 
illustrious  and  'peculiar  display  of  the  perfections  of  God, 
and  especially  of  his  moral  attributes  ; and  if  the  moral  of 
this  world’s  story  goes  to  establish  by  action  and  example 
(the  most  impressive  manner  in  which  truth  can  be  taught) 


CONVERSATION  III. 


33 

the  folly  and  hopelessness  of  rebellion ; and  that  submission  to 
God  is  the  highest  interest  of  the  creature ; do  you  think  that 
the  knowledge  of  such  a history  as  the  wondrous  dealings  of 
God  with  the  race  of  man  presents,  and  will  present  more 
perfectly  when  “ the  mystery  of  God  shall  be  finished,”  will 
not  be  important  to  them,  and  may  not  contribute  power- 
fully, perhaps  effectually,  to  their  preservation  from  sin  ? 

A.  This  indeed  I can  well  conceive ; but  does  it  not 
appear  incongruous  that  these  vast  bodies  should  exist 
several  thousand  years  without  inhabitants,  and  yet,  as 
we  are  told  by  philosophers,  as  to  some  of  them,  have  all 
the  furniture  of  habitable  worlds  ? 

B.  Even  this  is  not  quite  clear ; it  is  not,  for  instance,  fully 
demonstrated  that  the  moon  has  an  atmosphere.  But  allow- 
ing that  they  are  habitable,  have  not  many  places  upon  this 
globe  been  uninhabited  for  several  thousand  years?  and 
yet  does  not  the  sun  shine,  and  the  clouds  rain,  and  rivers 
flow,  and  vegetation  flourish  in  regions  where  the  foot  of 
man  never  trod,  or  at  least  till  in  very  recent  times  ? Here, 
then,  are  instances  of  adaptation  for  receiving  inhabitants 
where  no  inhabitants  are  yet  found  ; countries  which  have 
been  waiting  for  ages  to  be  peopled.  But  remember  I lay 
no  stress  on  any  opinions  of  this  kind,  since  God  has  not 
been  pleased  to  gratify  our  curiosity-  If,  however,  infidel 
philosophy,  as  you  know,  would  reprove  us  for  presump- 
tion, in  thinking  that  our  world,  which  is  so  little,  and 
but  one  among  a countless  many,  should  have  been  so 
favoured  by  God,  that  he  gave  his  Son  to  redeem  its  fallen  in- 
habitants, we  may,  on  the  other  hand,  feel  satisfied  that  the 
hypothesis  I have  hinted  at  has  in  it  no  improbability  ; and 
that,  as  it  assumes  the  whole  universe  to  be  no  older  than 
our  globe,  the  effects  of  the  stupendous  dispensations  of  God 
to  mankind  may  be  felt  through  all  its  parts  in  the  salutary 
information  they  may  convey  to  all  other  rational  creatures, 
yet  to  be  brought  into  being,  on  moral  subjects,  and  may  be 
extended  by  revelation  to  all  worlds,  although  this  alone 
has  been  the  subject  of  redeeming  grace.  That  the  instruc- 
tive, though  not  the  redeeming , benefits  of  Christianity  ex- 
tend to  some  beings  superior  to,  and  distant  from,  men,  is 
clear  from  the  words  of  St.  Paul : “ To  the  intent,  that  now 
unto  the  principalities  and  powers  in  heavenly  places,  might 
be  known  by  the  Church  the  manifold  wisdom  of  God.” 


94  YVATSON*S  CONVERSATIONS. 

A.  I have,  indeed,  after  hearing  of  the  number  of  worlds 
which  revolve  in  the  starry  heavens,  and  their  countless 
inhabitants,  as  stated  in  philosophic  books,  been  sometimes 
startled  with  the  thought,  that  this  speck  of  earth  and  its 
tiny  inhabitants  could  scarcely  be  thought  the  object  of  a 
Divine  care  so  special  and  tender. 

B.  But  suppose  all  these  countless  multitudes  of  other 
beings  to  exist,  were  you  never  reproved  for  this  surmise 
by  the  words  of  the  Heathen  poet,  quoted  by  St.  Paul,  “We 
are  his  offspring  and  surely  not  the  less  beloved  because 
he  may  have  a very  numerous  family  beside  ? Granting, 
too,  that  those  unstained  worlds  which  glitter  in  the  depths 
of  space  are  filled  with  innocent  beings,  were  you  never 
reminded  of  the  touching  parable  of  our  Lord  ? — “ What 
man  of  you  having  a hundred  sheep,  if  he  lose  one  of  them, 
doth  he  not  leave  the  ninety  and  nine  in  the  wilderness,  and 
go  after  that  which  was  lost  until  he  find  it  ? And  when 
he  hath  found  it,  he  layeth  it  on  his  shoulders  rejoicing.” 

A.  Certainly  I ought  to  have  thought  on  words  which 
so  affectingly  teach  God’s  universal  love  to  the  creatures 
he  has  made,  and  to  those  especially  who  most  need  his 
compassion  ; and  also  that  the  number  of  happy  beings, 
however  great,  can  never  render  him  insensible  to  the 
misery  and  danger  of  the  few,  however  small. 

B.  You  will  also  often  find,  under  the  affectation  of 
science,  a great  degree  of  ignorance  and  presumption.  We 
have  instances  of  this  in  the  would-be  philosophers  of  the 
class  you  have  spoken  of,  who  insinuate  that  man  is  an 
insignificant  being,  because  the  universe  may  be  filled  with 
rational  creatures ; and  that  he  is  the  less  cared  for  by  God 
on  that  account.  For  do  you  not  see  1.  That  man  remains 
just  what  he  is,  however  you  may  multiply  the  number  of 
other  beings  ? He  has  the  same  wants,  capacities,  fears, 
and  hopes  ; he  is  still  an  immortal  creature,  and  an  heir  of 
everlasting  happiness  or  misery.  All  these  circumstances 
remain  unaltered  ; and  a being  with  such  attributes  and 
hopes,  and  capacities,  and  destinies,  can  never  be  reduced 
to  insignificance.  2.  That  this  philosophy  supposes,  that, 
in  proportion  to  the  number  of  God’s  creatures,  he  must 
either  be  perplexed  with  their  concerns,  or  become  indif- 
ferent to  each  individual ; as  though  a father’s  affections 
must  necessarily  be  weakened  according  to  the  number  of 


CONVERSATION  IV. 


25 


his  children.  Thus,  under  the  pretence  of  exalting  the 
greatness  and  glory  of  God,  they  dishonour  him  by  their 
unworthy  notions,  and  afford  another  illustration  of  St. 
Paul’s  words,  “ Professing  themselves  to  be  wise,  they 
became  fools.” 


CONVERSATION  IV. 

Subject  of  Creation  continued — The  Sabbath — -The  Fall 
of  Man . 

A.  As  the  earth  appears  to  have  been  at  first  created  in 
a state  of  rudeness  and  disorder,  may  we  suppose  any  long 
period  of  time  to  have  elapsed  before  the  work  of  the  six 
days  commenced? 

B.  Some  time  certainly  did  intervene  between  that  act 
of  God  by  which  the  earth  was  created  out  of  nothing,  in 
the  state  described  by  the  clause,  “and  the  earth  was 
without  form  and  void,  and  darkness  was  upon  the  face  of 
the  great  deep,”  and  the  creation  of  light,  which  was  the 
first  step  toward  its  being  disposed  and  prepared  as  a 
habitable  world.  But  whether  the  creation  of  the  heavens 
and  the  earth  in  this  dark  and  unformed  state  was  a part 
of  the  first  day’s  work,  cannot  with  any  great  certainty 
be  determined  from  the  narrative  of  Moses.  It  would  do 
no  violence  to  that  account  to  suppose  that  the  earth  re- 
mained for  a considerable  time  in  the  state  in  which  it  was 
created,  at  least  as  to  its  surface,  whatever  changes  might 
be  going  on  in  the  interior  of  it.  Nor  would  this  make 
any  difference  as  to  chronology,  since  Moses  manifestly 
fixes  the  era  of  the  creation  of  the  world  at  the  first  day, 
when  light  was  created  ; for  before  that  there  could  be  no 
day  or  night,  or,  in  other  words,  no  distinction  of  time. 
But  why  did  you  ask  that  question  ? 

A.  Because  geologists  seem  to  require  more  time  for  the 
production  of  their  primitive  formations  by  natural  pro- 
cess, than  the  chronology  of  the  world  allows. 

B.  That  science  is  too  imperfectly  known  to  be  the  basis 
of  any  very  confident  argument ; and  the  formations  which 
they  would  account  for  by  natural  process,  might  be  at  first 
effected  supernaturally ; or  there  might  be  circumstances 

3 


20 


watson’s  conversations. 


then  existing  to  render  natural  processes,  if  such  they  were, 
much  more  rapid  than  they  assume  them  to  have  been. 

A.  Does  Moses  speak  on  such  subjects  with  philosophi- 
cal accuracy  ? 

B.  Since  he  does  not  profess  to  teach  natural  philoso- 
phy, he  would  naturally  use  the  terms  and  adopt  the  com- 
mon notions  of  his  day  with  respect  to  natural  phenomena, 
or  he  would  not  have  spoken  intelligibly.  His  philosophy 
as  to  the  creation  has,  however,  more  accuracy  than  at 
first  might  appear. 

A.  Will  you  favour  me  with  an  instance? 

B.  He  speaks  of  the  creation  of  light  before  the  sun,  at 
which  infidels  in  their  ignorance  and  presumption  have 
sometimes  scoffed.  Had  he  not  been  inspired  he  would 
not  in  this  instance  probably  have  so  far  contradicted 
popular  notions,  since  no  indication  contrary  to  the  notion 
that  the  sun  is  the  original  source  of  light,  appears  to 
vulgar  eyes.  He  however,  calls  the  sun  and  moon  by  a 
term  which  signifies  “ bearers,”  or  “ instruments  of  light 
and  gives  to  light  an  independent  existence,  which  is  now 
admitted  to  be  philosophically  accurate. 

A.  I remark  a difference  between  the  account  of  the 
creation  of  man  and  that  of  all  other  beings,  in  the  solemn 
manner  in  which  that  act  was  commenced : “ And  God 
said,  Let  us  make  man  in  our  image,  after  our  likeness.” 

B.  This  difference  is  most  instructive  to  us.  It  marks 
the  superior  excellence  and  importance  of  the  being  to  be 
brought  into  existence ; the  only  creature  of  all  with  which 
the  earth  had  been  filled,  that  was  made  in  God’s  image ; 
and  under  whose  dominion  all  other  things  were  to  be  placed. 
He  too  was  the  only  being  capable  of  knowing  the  Author 
of  his  existence,  of  recognizing  the  wisdom,  power,  and 
goodness  displayed  in  the  perfect  and  beauteous  world 
which  had  been  formed  ; of  holding  intellectual  and  grate- 
ful intercourse  with  him  ; and  whose  powers  were  capable 
of  being  heightened  and  indefinitely  exalted  by  that  inter- 
course. But  have  you  also  remarked,  in  reading  this  ac- 
count, that  only  a part  of  this  wonderful  being  was  formed, 
like  the  other  animals,  out  of  the  matter  of  the  earth  ? 

A.  I have ; for  “ the  Lord  God  formed  man,”  that  is, 
the  body  of  man,  “ out  of  the  dust  of  the  ground ; and” 
then,  by  a subsequent  act,  “ breathed  into  his  nostrils  the 


CONVERSATION  IV.  27 

breath  of  life,  and  man  became  a living  soul.”  I wish  to 
know  whether  the  life  here  spoken  of  was  animal  life? 

B.  Life,  indeed,  in  its  lower  principle,  is  a great  and 
mysterious  phenomenon,  “ a wonderful  and  ever.active 
power,  which,  in  some  sort,  equally  pervades  animals  and 
vegetables,  a fleeting  and  evanescent  energy,  which,  un- 
seen by  the  eye,  untracked  by  the  understanding,  is  only 
known  by  its  effects ; and  upon  the  failure  of  which  the 
individual  frame  ceases,  the  organs  lose  their  relative  con- 
nection, the  laws  of  chemistry,  which  have  hitherto  been 
controlled  by  its  superior  authority,  assume  their  action, 
and  the  whole  system  becomes  decomposed  and  resolved 
into  its  primary  elements.” — ( Dr . Good.)  This  principle 
was  at  this  moment  attached  to  the  organized  frame  of 
man  lying  prostrate  and  motionless  upon  the  ground,  out 
of  which  it  had  been  formed ; but  that  something  much 
higher  than  the  impartation  of  mere  animal  life  is  to  be  un- 
derstood by  the  act  of  breathing  into  man  “the  breath  of 
life,”  may  be  inferred  from  the  consideration  that  the  ani- 
mal life  in  man  is  nothing  superior  in  principle,  or  even  in 
its  effects,  to  that  enjoyed  by  many  of  the  inferior  animals ; 
and  yet  they  received  it  at  the  moment  of  their  creation, 
when  no  such  act  as  that  of  breathing  it  into  them  is 
ascribed  by  Moses  to  the  Creator.  Had  man  been  a mere 
animal,  there  seems  no  reason  why  he  should  not  have 
received  animal  life  in  the  same  manner  as  they  received 
it ; and  if  we  see  here,  that  he  becomes  not  merely  a liv- 
ing body,  but  “ a living  soul,”  by  the  breathing  of  God 
upon  him,  we  are  led  from  the  earthly  origin  of  the  body 
of  man,  to  the  immediate  impartation,  from  his  Maker,  of 
a living  spiritual,  and  immortal  principle,  joined  with,  and 
pervading,  commanding,  and  sustaining  his  corporeal 
frame ; which  principle  we  call  the  human  soul. 

A.  Have  we  any  evidence  of  the  existence  of  an  imma- 
terial principle  in  man,  independent  of  the  testimony  of 
the  word  of  God  ? 

B.  The  doctrine  of  Scripture  in  this  respect  is  confirmed 
by  observation  and  reasoning.  “Two  distinct  classes  of 
phenomena,  viz,  extension,  divisibility,  gravity,  form, 
colour,  attraction,  repulsion,  &c,  and  perception,  memory, 
reasoning,  joy,  grief,  dec,  become  known  to  us  in  radically 
different  ways  ; — the  one,  through  the  medium  of  th$ 


28 


watson’s  conversations. 


external  senses  ; — the  other,  by  consciousness.  Are  these 
phenomena  the  qualities  of  the  same  substance?  Is  it 
reasonable  to  suppose  that  properties  so  opposite  to  each 
other,  the  knowledge  of  which  is  obtained  in  so  different  a 
manner,  inhere  in  the  same  permanent  subject  ? If  the 
I qualities  are  thus  essentially  different,  must  not  the  essence 
be  essentially  different  ? The  argument  is,  however,  but 
partially  developed.  Some  of  these  qualities  are  incom- 
patible with  each  other,  so  that,  like  length  and  shortness, 
when  the  comparison  is  with  the  same  objects,  they  cannot 
possibly  be  the  qualities  of  the  same  substance.  Sensation 
and  thought  belong  to  one  of  the  classes  of  properties  which 
have  been  specified;  divisibility  is  included  in  the  other. 
If  sensation  and  thought  were  properties  of  matter,  they 
must  be  divisible , because  matter  is  divisible  ; every  sepa- 
rate particle  of  the  thinking  and  feeling  whole  must  possess 
a separate  portion  of  sensation  and  thought.  But  sensa- 
tion and  thought  are  not  divisible,  our  consciousness  being 
judge ; the  permanent  subject , therefore,  of  which  these 
are  the  qualities,  is  certainly  not  material . ( PayneSs 

Elements,) 

A.  This  is  to  me  an  argument  at  once  plain  and  con- 
vincing ; but,  to  proceed  with  my  inquiries.  I find  that 
Moses  not  only  marks  the  eminence  of  the  seventh  day, 
or  Sabbath,  by  stating  that  God  rested  on  that  day  from 
his  works,  but  that  “God  blessed  the  seventh  day,  and 
sanctified  it.”  What  am  I to  understand  by  this  ? 

B.  By  blessing  the  day  is  to  be  understood  the  conse- 
cration of  it  to  the  religious  use  of  man  ; that  thus  it  might 
become  the  instrument  of  conveying  special  blessings  by 
those  acts  of  religious  meditation  and  worship  which  were 
to  be  more  formally  and  fully  exercised  on  that  day,  and  by 
which  man  was  graciously  allowed  to  hold  a more  intimate 
intercourse  with  his  Maker.  It  was  therefore  sanctified, 
or  set  apart  from  common  uses,  that  is  from  the  ordinary 
employments  of  life,  for  these  holy  engagements  alone ; 
and  it  was  designed  not  only  for  the  benefit  of  the  first 
man,  but  to  establish  a weekly  commemoration  of  the  cre- 
ation of  the  world  by  God  to  the  end  of  time,  and  to  give 
leisure  to  all  men  for  the  exercise  of  those  acts  of  worship 
by  which  they  might  draw  near  to  God,  and  receive  his 
blessing.  Thus  you  learn,  that  the  observance  of  a Sabbath 


CONVERSATION  IV. 


29 


was  not  first  enjoined  at  the  giving  of  the  law  of  Moses ; 
but  was  instituted  at  the  creation  of  the  world,  and  became 
obligatory  upon  all  the  posterity  of  Adam,  whether  Jews 
or  Gentiles,  and  a pledge  of  the  kindness  and  good  will  of 
God  to  them.  You  may  remark,  too,  that  if  the  religious 
observance  of  one  day  in  seven  was  necessary  to  man  in 
his  state  of  innocence,  that  he  might  be  called  from  the 
lighter  employments  of  dressing  and  keeping  the  garden, 
when  no  cares  of  life  oppressed  his  mind,  ana  no  corrupt- 
ing examples  were  near  him  ; it  is  much  more  necessary 
for  us  to  be  carefully  observant  of  that  sacred  day,  who 
are  in  so  much  the  greater  danger  of  forgetting  God 
through  the  influence  of  the  manifold  anxieties  of  life,  and 
the  more  powerful  circumstances  of  temptation  in  which 
we  are  placed.  You  will  not  omit  to  notice  also  that  that 
day  was  not  made  a day  of  rest  only,  but  a hallowed,  a 
“ sanctified”  day ; which  can  only  mean,  that  it  was  set 
apart  for  religious  services,  to  the  exclusion  of  every  other ; 
and  that  it  is  therefore  to  be  regarded  not  so  much  as  a 
restraint  put  upon  man,  as  a grant  made  to  him  of  a spe- 
cially gracious-  character.  We  are  therefore  never  to 
regard  this  institution  “as  a weariness,”  like  the  corrupt 
Jews  reproved  by  the  prophet;  but  to  call  “the  day  of 
the  Lord  honourable,  full  of  delight  and  with  joy  bring 
into  his  house  the  offerings  of  our  praise,  and  there  cele- 
brate at  once  our  creation  and  redemption. 

A.  How  is  it  that  we  now  observe  the  Sabbath  on  the 
first  day  of  the  week,  and  not  on  the  seventh  ? 

B.  This  change  of  the  day  is  to  be  traced  up  to  the  age 
of  the  apostles,  and  must  therefore  be  referred  to  their  in- 
spired authority.  The  first  day  of  the  week  had  this  honour 
put  upon  it,  as  being  the  day  of  our  Lord’s  resurrection  from 
the  dead.  The  substance  of  the  law  of  the  Sabbath,  as  found 
in  the  law  of  the  ten  commandments  which  the  apostles 
repeatedly  declare  to  be  still  obligatory  upon  Christians,  is 
the  observance  of  one  day  in  seven : the  day  itself  is  a cir- 
cumstance ; but  even  this  circumstance  was  not  left  to 
private  individuals  to  determine.  The  Sabbath  was  or- 
dained for  public  as  well  as  private  worship,  and  it  was 
necessary  that  it  should  be  observed  by  the  whole  community 
at  the  same  time.  The  Divine  legislator  of  the  Jews  there- 
fore specially  directed  that  the  first  Sabbath  kept  in  the 

3* 


watson’s  conversations. 


80 

wilderness  should  be  calculated  from  the  first  day  on  which 
the  manna  fell  ; and,  among  Christians,  apostolic  autho- 
rity fixed  it  upon  the  first  day  pf  the  week,  and  gave  it 
the  expressive  appellation  of  the  Lord’s  Day. 

A.  Why  is  the  term  Lord  printed  in  capital  letters,  as  I 
perceive  it  is  in  Genesis  ii,  4,  and  frequently,  although  not 
uniformly,  throughout  the  Scriptures  of  the  Old  Testament? 

B.  In  the  passage  you  refer  to,  this  name  of  God  occurs 
for  the  first  time  ; and  it  is  there,  and  in  all  other  places 
in  which  it  occurs  in  capital  letters,  a translation  of  the 
original  word  Jehovah,  which  was  reckoned  by  the  Jews 
the  most  sacred  of  the  names  of  God.  It  implies  self- 
existence , independence , and  eternity , and  signifies  one  that 
has  being  in  and  of  himself. 

A.  Was  the  prohibition  respecting  the  fruit  of  “the  tree 
of  the  knowledge  of  good  and  evil,”  the  only  law  under 
which  man  was  placed  in  paradise  ? 

B.  The  epitome  of  the  law  of  God  as  given  both  in  the 
Old  and  New  Testament,  “Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  mind,  and  with  all 
thy  soul,  and  with  all  thy  strength,”  and  “thy  neighbour 
as  thyself,”  is  doubtless  the  sum  of  all  moral  law,  and  con- 
tains in  principle  all  particular  commands  or  duties.  This 
law,  founded  upon  the  natural  relations  of  creatures  to 
their  Maker,  and  upon  his  just  claims,  his  wisdom,  and  his 
benevolence,  may  be  concluded  to  be  the  law  of  all  intel- 
ligent and  accountable  beings.  It  was  the  law  therefore 
of  man  in  paradise ; for  who  can  doubt  whether  he  was 
not  bound  to  love  God  supremely  ? Obedience,  however, 
is  the  test  of  love,  and  therefore  it  was  necessary  to  insti- 
tute a test  of  obedience.  Every  particular  law  of  God  is 
our  test,  and  some  other  particular  laws  might  be  given  to 
Adam ; but  the  great  test  which  Divine  wisdom  wa*s  pleased 
to  adopt,  was  the  prohibition  you  have  mentioned  ; and 
much  as  it  has  been  the  subject  of  unhallowed  scoffing  by 
wicked  men,  it  was  one  which  had  an  obvious  fitness  to 
the  condition  and  circumstances  of  man. 

A.  How  does  this  appear? 

B.  Because,  since  it  was  determined  by  the  wisdom  of 
God  to  place  man  in  a state  of  trial,  and  to  make  his  con- 
tinuance in  the  Divine  favour  to  depend  upon  his  obedi- 
ence, this  obedience  was,  by  such  a prohibition,  put  more 


CONVERSATION  IV. 


31 


perfectly  to  the  test  than  we  can  conceive  it  to  have  been 
by  any  other  simple  injunction.  It  was  a prohibition  at 
once  adapted  to  guard,  him  against  the  two  chief  sources 
from  which  only  we  can  conceive  that  evil  could  approach 
him, — the  dominion  of  sensual  appetite,  and  intellectual 
pride.  The  fruit  of  the  tree  was  pleasant  to  the  eye,  and 
therefore  inviting  to  the  senses , which  it  was  an  essential 
part  of  his  duty  to  keep  under  subjection  to  his  higher  and 
governing  intellectual  nature  ; and  the  tasting  of  it  held 
out  an  increase  of  knowledge  by  means  unauthorized  or 
rather  forbidden  ; and  therefore,  in  order  to  obey,  it  was 
necessary  that  he  should  humbly  submit  to  receive  that 
degree  of  wisdom  which  God  was  pleased  he  should  attain 
by  immediate  communion  with  himself,  and  the  use  of 
those  means  which  he  had  appointed.  He  who  perfectly 
preserves  his  senses  under  control,  and  maintains  his  reason 
in  a state  of  humble  subjection  to  God,  cannot  sin  ; and 
this  test  called  man’s  virtue  into  exercise  in  both  respects. 

A.  I now  see  its  wisdom.  But  how  could  creatures  so 
perfect  as  our  first  parents  be  liable  to  temptation  ? 

B.  Perfection  in  creatures  is  all  relative.  Absolute 
perfection  belongs  to  God  alone,  and  he  is  therefore  the 
only  being  who  “cannot  be  tempted  of  evil.” 

A.  How  am  I then  to  understand  that  man  was  created 
“ in  the  image  of  God  ?” 

B.  The  image  of  God  in  man  is  natural  and  moral. 
Our  likeness  to  him  in  immateriality,  intelligence,  and 
immortality,  constitutes  the  natural  image  of  God  in  man. 
The  moral  image  consisted  in  “ knowledge,”  rightly  em- 
ployed, “righteousness  and  true  holiness,”  Col.  iii,  10. 
Thus  man  was  made  a rational  and  immortal  spirit,  with 
no  limit  to  the  continual  enlargement  of  his  powers,  had 
he  legitimately  exercised  them.  He  was  made  holy  and 
happy,  and  admitted  to  intercourse  and  vital  union  with 
God.  He  was  placed  in  a world  of  grandeur,  harmony,  and 
beauty,  canopied  with  other  worlds,  to  exhibit  the  vastness 
of  space,  and  the  power  and  majesty  of  the  Creator  ; while 
the  immediate  objects  which  surrounded  him  in  paradise 
were  calculated  to  call  forth  reason,  taste,  and  devotion, 
into  the  most  salutary  and  felicitating  exercise  ; yet,  not- 
withstanding all  this,  there  was,  by  the  appointment  of 
God,  and  the  constitution  of  his  nature,  a liability  to  sin.. 


32 


watson’s  conversations. 


A.  How,  by  the  constitution  of  his  nature  ? 

B.  I answer  in  the  words  of  a learned  prelate  : “ That 
in  this  compound  nature  of  ours  there  are  several  powers 
and  faculties,  several  passions  and  affections,  differing  in 
their  nature  and  tendency,  according  as  they  result  from 
the  soul  or  the  body  ; that  each  of  these  has  its  proper  ob- 
ject, in  a due  application  to  which  it  is  easy  and  satisfied  ; 
that  they  are  none  of  them  sinful  in  themselves,  but  may 
be  instrumental  of  much  good  when  rightly  applied,  as  well 
as  occasion  great  evil  b^  a misapplication  ; whereupon  a 
considerable  part  of  virtue  will  consist  in  regulating  them.” 
{Stilling fleet.)  That  man  was  created  with  such  appetites 
and  passions,  as  were  capable  of  excess,  and  therefore  re- 
quired this  regulation,  is  clear  from  the  account  of  Moses ; 
and  the  preservation  of  innocence  therefore  demanded 
vigilance.  No  creature  can  be  absolutely  perfect,  because 
it  is  finite ; and  it  would  appear  that  an  innocent,  and, 
in  its  kind , a perfect  rational  being,  is  kept  from  falling 
only  by  “ taking  hold”  on  God  ; and  as  this  is  an  act  of 
desire  and  trust,  there  must  be  a determination  of  the 
will  to  it ; and  so  when  the  least  carelessness,  the  least 
tampering  with  the  desire  of  forbidden  gratifications,  is 
induced,  there  is  always  an  enemy  at  hand  to  make  use  of 
the  opportunity  to  darken  the  judgment,  and  to  accelerate 
the  progress  of  offence.  This  is  the  Scriptural  account  of 
the  matter  : “ So  when  desire  hath  conceived,  it  bringeth 
forth  sin  ; and  sin,  when  it  is  finished,  bringeth  forth  death.” 

A.  Will  creatures,  then,  since  they  will  be  always  finite, 
and  therefore  in  this  respect  imperfect, always  be  liable  to  sin? 

B.  By  no  means  ; it  is  a part  of  the  gracious  plan  of 
God  to  reward  those  who  pass  through  the  trial  of  this 
present  state,  by  placing  them  in  his  immediate  presence, 
where  the  special  communications  of  his  grace,  and  the 
entire  absence  of  all  temptation  and  occasions  of  sin,  will 
secure  their  felicity  for  ever.  This  Adam  would  probably 
have  attained  as  the  reward  of  his  obedience  had  he  been 
faithful ; and  this  we  shall  receive  as  the  “ gift  of  God,” 
through  Jesus  Christ,  if  we  believe  in  him,  and  “ endure 
to  the  end”  of  our  probationary  state. 

A.  Am  I to  understand  that  the  “ tree  of  life”  was  so 
called  because  its  fruit  was  the  food  of  man,  and  the  means 
of  sustaining  life? 


CONVERSATION  V. 


33 


B.  Not  his  common  food  ; for  then  it  would  not  have 
been  distinguished  from  the  rest  of  the  trees  of  the  garden, 
which  were  all,  with  the  exception  of  the  tree  of  know- 
ledge, given  to  man  for  his  daily  sustenance. 

A.  Was  it  then  so  called  because  its  fruit  was  medici- 
nal and  tended,  by  a natural  virtue,  to  maintain  the  body 
in  perpetual  health  and  life  ? 

B.  This  is  not  improbable ; but  what  we  know  certainly 
is,  that  its  fruit  was  in  some  way  connected  with  man’s 
“life  because  the  reason  given  for  man’s  expulsion  from 
the  garden  was,  “ Lest  he  put  forth  his  hand,  and  take  also 
of  the  tree  of  life,  and  eat  and  live  for  ever.”  This  is  all 
we  are  explicitly  taught.  It  is  right,  however,  that  I should 
inform  you  that  some  pious  and  eminent  divines  have 
thought  that  the  tree  of  life  was  a kind  of  sacramental 
element ; a sign  to  man  of  that  covenant  by  which  life  was 
promised  to  constant  obedience  ; and  that  the  eating  of  it 
by  our  first  parents  was  a religious  act,  expressive  of  their 
trust  and  hope  in  the  promise  of  that  eternal  life  of  which 
it  was  the  pledge.  Certain  it  is,  that  it  bears  a mystic 
character  in  the  allusions  so  frequently  made  to  it  in  the 
Holy  Scriptures  ; and  in  the  book  of  the  Revelation  of  St. 
John,  it  appears  as  an  emblem  of  Christ,  the  source  and 
pledge  of  immortality  to  us.  You  must,  however,  learn 
always  to  distinguish  between  what  is  explicitly  stated  in 
the  Holy  Scriptures,  and  necessary  and  piobable  inferences. 
The  two  former  only  demand  our  full  assent ; the  latter 
claim  it  only  according  to  the  degree  of  their  probability. 


CONVERSATION  V. 

Permission  of  Evil — Satanic  Influence — First  Promise 
— Sacrifices — Cherubim — Corrupt  state  of  Man — Atone- 
ment— Tradition . 

A.  So  many  important  general  doctrines  appear  to  be 
involved  in  the  account  of  the  fall  of  man,  that  I must  beg 
your  patience  while  I detain  you  a little  longer  on  that  part 
of  the  Mosaic  history.  It  is  clear  from  the  account  itself, 
that  the  serpent  was  changed  by  the  Divine  malediction 
from  an  animal  of  graceful  form,  and  great  sagacity,  into 
a base  reptile ; and  therefore  the  scoffs  of  infidels  at  the 


34 


watson’s  conversations. 


meanness  of  the  instrument  employed  by  Satan  are  as 
misplaced  as  they  are  profane,  since  they  know  not  what 
the  serpent  was  originally  : but  I have  often  wondered  why 
an  evil  spirit  should  have  been  permitted  to  seduce  man  to 
sin,  and  to  effect  so  sad  a change  in  a world  which  God 
had  so  lately  pronounced  “very  good.” 

B.  And  the  reasons  of  his  permission  will  not  in  the 
present  state  be  unfolded  to  us.  You  must  feel  that  you 
are  not  a proper  judge  of  the  vast  plans  and  deep  counsels 
of  God,  which  reach  to  all  creatures,  and  extend  through 
time  into  eternity. 

A.  Yes;  and  I feel  also  that  the  only  safe  and  satisfac- 
tory mode  of  proceeding  with  the  Scriptures,  is  first,  to 
satisfy  myself  that  they  are  from  God,  of  which  the  evi- 
dence is  abundant,  easily  comprehended,  and  fully  convinc- 
ing ; and  then  thankfully  to  receive  the  truth  they  con- 
tain, leaving  it  to  God  to  choose  the  best  time  and  manner 
of  explaining  what  is  still  mysterious. 

B.  This  is  not  only  a safe  and  pious  principle,  but  let  it 
be  impressed  upon  your  mind,  that  it  is  the  only  rational 
one.  Were  God  now  to  reveal  to  us  all  that  our  capaci- 
ties could  receive  of  his  plans  and  counsels,  there  would 
be  mysteries  still,  the  reasons  of  which  we  could  not  com- 
prehend ; and  if  it  be  proper  now  to  reject  that  which  is 
taught  us  because  there  is  something  still  that  we  cannot 
comprehend,  it  would  be  equally  proper  then  ; and  so  this 
skeptical  principle  would  keep  us  from  receiving  any  truth 
for  ever,  and  place  the  creature  in  a ceaseless  struggle,  not 
only  with  its  Creator,  but  with  its  own  finiteness.  The 
true  wisdom  of  the  principle  you  have  laid  down,  is  there- 
fore as  conspicuous  as  its  humility  and  piety.  But  pray 
tell  me  why  a parent  often  refuses  to  give  an  answer  to  a 
child  who  asks  him  why  he  does  this,  or  declines  doing 
the  other  ? 

A.  I suppose,  because  the  child  would  not  in  many 
cases  understand  the  reason  of  his  conduct,  for  want  of 
an  acquaintance  with  many  other  things  which  are  above 
his  capacity. 

B.  Just  so,  in  order  to  judge  of  many  things  which  God 
does,  or  permits  others  to  do,  it  would  be  necessary  for  us 
to  know  many  other  things ; a number  indeed  far  greater 
than  our  present  powers  are  adequate  to,  or  our  circum- 


CONVERSATION  V. 


35 


stances  in  the  present  life  would  permit  us  to  be  instructed 
in.  With  what  God  has  been  pleased  to  reveal,  and  in 
the  degree  which  he  has  seen  proper  to  reveal  it,  we 
have  to  do  in  this  present  life.  The  account  of  the  fall, 
for  instance,  makes  us  acquainted  with  a fact  whiGh 
deeply  concerns  us,  although  the  reasons  of  it  are  not 
fully  explained. 

A.  Do  you  refer  to  the  doctrine,  that  it  is  one  of  the 
circumstances  of  human  probation  to  be  liable  to  diaboli- 
cal influence  ? 

B.  I do.  Man  in  his  state  of  innocence  was  exposed 
to  the  subtlety  and  malice  of  the  devil ; and  this  is  the  con- 
dition of  his  fallen  descendants.  We  are  placed  under  a 
scheme  of  recovery  and  salvation;  but  he  who  was  44  a liar 
and  a murderer  from  the  beginning,”  now  seeks  to  darken 
our  judgments  by  various  errors,  and  to  destroy  our  souls 
by  so  engaging  our  hearts  in  worldly  cares  and  pleasures, 
that  we  may  neglect  the  44  great  salvation”  of  the  Gospel. 

A.  The  very  existence  of  a being  of  unmixed  wicked- 
ness, employed  in  tempting  us  to  sin  and  destruction, 
appears  incredible  to  some. 

B.  Yet  there  are  certain  facts  which  they  cannot  deny. 
We  have  among  ourselves  men  who,  by  a long  course  of 
vice,  appear  to  be  wholly  abandoned  of  God  and  goodness, 
and  make,  at  least,  fearful  approaches  to  the  character  of 
beings  of  unmixed  and  unalleviated  wickedness ; and  it  is 
also  common  for  persons  of  this  depraved  character,  to 
apply  themselves  sedulously  to  the  seduction  of  others, 
and  especially  to  the  corrupting  of  youth, — as  though,  like 
Satan,  they  envied  innocence,  and  could  not  rest  until  they 
have  withered  every  paradise  to  which  they  approach. 
There  is  nothing  more  incredible  in  the  character  ascribed 
to  Satan  in  Scripture,  than  in  this  obvious  fact. 

A.  Is  Satan  present  in  every  place,  that  men  are  exposed 
to  his  temptations  ? 

B.  Omnipresence  is  one  of  the  peculiar  attributes  of 
Deity ; but  Satan  is  called  44  the  prince  of  the  devils 
dominion  is  ascribed  to  him ; the  evil  spirits  over  whom  he 
rules  are  numerous,  active,  sleepless,  unwearied ; and  if 
there  be,  as  it  seems  intimated  in  various  passages  of  Scrip- 
ture, a system  of  invisible  agency,  organized  against  the 
plans  of  God,  and  the  peace  and  salvation  of  man,  under 


36 


watson’s  conversations. 


this  chief  and  prince,  then  he  may  be  said  to  be  present 
every  where  by  himself,  or  by  his  agents. 

A.  How  shall  we  account  for  this  subjection  of  many 
evil  spirits  to  one? 

B.  Partly  from  his  superiority  of  intellect ; partly  on  the 
same  principle  as  that  which  leads  the  most  wicked  men 
often  to  combine  under  leaders  to  effect  purposes  gratify- 
ing to  their  passions,  and  implicitly  to  obey  their  chiefs. 
Of  the  laws  of  the  invisible  state  we,  however,  know  little ; 
but  enough  is  revealed  to  put  us  upon  our  guard ; to  urge 
us  to  fly  to  Christ  for  constant  succour ; and  to  make  us 
“ sober  and  vigilant.” 

A.  I know  that  this  power,  though  formidable,  is  not 
irresistible. 

B.  True ; and  he  who  conquered  man  in  his  strength, 
shall  be  conquered  by  man  in  his  weakness,  if  only  he 
trust  in  the  promised  aid  of  Him  who  has  “bruised  the 
serpent’s  head.” 

A.  Your  last  quotation  leads  me  to  ask  how  that  ex- 
pression is  to  be  understood  ? 

B.  You  must  consider  the  circumstances  in  which  man 
was  placed  by  sin.  He  became  liable  to  death  as  to  the 
body;  spiritual  life , on  which  his  holiness  depended,  was 
extinguished  by  that  separation  from  God  which  wilful  sin 
instantly  effects ; and  he  was  adjudged  to  death,  in  the 
sense  of  eternal  punishment . 

A.  How  does  it  appear  that  future  punishment  was 
included  in  the  penalty  attached  to  disobedience  ? 

B.  From  the  uniform  tenor  of  Scripture ; and  in  parti- 
cular, from  the  general  principle  laid  down,  as  a kind  of 
axiom,  by  St.  Paul : “ The  wages  of  sin  is  death ;”  by 
which,  as  we  see  from  his  argument,  he  means  more  than 
the  death  of  the  body.  “ In  the  day”  man  sinned,  this 
sentence  would  have  been  executed  in  its  full  extent,  but 
that  God  had  prepared  a dispensation  of  grace  and  mercy, 
into  which  he  was  immediately  received.  His  life  was 
therefore  spared,  and  the  pardon  of  his  offence  was  offered 
him  through  a Saviour  who  had  been  provided  from  “before 
the  foundation  of  the  world ;”  and  who,  even  while  man 
was  receiving  the  sentence  which  doomed  him  to  labour, 
sorrow,  pain,  and  bodily  death,  was  exhibited  to  his  faith 
as  the  “Seed  of  the  woman.”  This  illustrious  “Seed,”  or 


CONVERSATION  V. 


37 


offspring  of  the  woman,  was  to  sustain  a temporary  injury 
by  the  bruising  of  his  “ heel,”  which  is  a figurative  repre- 
sentation of  the  temporary  sufferings  of  our  Lord,  and  he 
was  to  bruise  the  serpent’s  “ head that  is,  according  to 
the  same  figurative  manner  of  speaking,  to  inflict  a fatal 
blow  upon  his  power  and  dominion  over  mankind. 

A.  Do  you  suppose  that  our  first  parents,  and  the  ante- 
diluvian patriarchs,  so  understood  this  first  promise  of  a 
Redeemer  ? 

B.  They  had  not  views  so  clear,  as  to  the  full  import  of 
this  promise,  as  we  who  live  under  the  light  of  the  Christian 
dispensation ; but  there  were  several  most  important  and 
interesting  truths  which  they  could  not  but  deduce  from  it, 

A.  Be  kind  enough  to  point  them  out. 

B.  They  must  have  had  very  lofty  views  of  the  character 
of  Him  who  should  be  able  to  destroy  the  dominion  of  that 
malignant  spirit,  whose  subtlety  and  power  they  and  the 
whole  earth  had  so  painfully  and  so  recently  experienced. 
They  could  scarcely  consider  this  victorious  personage  as 
merely  human,  although  he  was  to  be  born  of  woman ; and 
if  so,  this  early  promise  contained  in  itself  an  intimation  of 
the  incarnation  of  a Divine  Deliverer,  of  his  voluntary,  and 
therefore  vicarious  and  sacrificial,  sufferings  for  man’s 
sake,  and  of  the  consequent  moral  liberation  of  man  from 
the  polluting  influence  of  Satan,  as  well  as  from  all  other 
consequences  of  that  transgression,  which  he,  by  his  wiles, 
had  introduced  into  the  world.  There  were  also,  probably, 
in  that  age  of  frequent  sensible  intercourse  with  God, 
several  explanatory  and  additional  revelations  on  a subject 
which  respected  the  great  basis  of  man’s  religious  hope  and 
comfort.  From  this  time,  at  least,  we  see  that  the  Deliverer, 
thus  promised,  became  the  grand  object  of  faith  to  good 
men,  and  by  that  faith  they  were  saved.  From  that  time 
too  the  rite  of  sacrifice  commenced,  which  was  typical  of 
the  true  sacrifice  of  Christ ; and  the  notion  of  the  vicarious 
and  expiatory  nature  of  the  temporary  suffering  to  be  en- 
dured by  the  Seed  of  the  woman,  and  its  connection  with 
man’s  deliverance  from  the  power  of  Satan,  must  have  been 
as  early  as  the  institution  of  typical  sacrifice. 

A.  Were  sacrifices  then  of  Divine  appointment? 

B.  That  they  were  so,  might  be  inferred  from  the  difficulty 
of  conceiving  how  else  so  remarkable  a practice  could  have 

4 


38 


watson’s  conversations. 


originated,  or  could  have  been  invested  with  so  sacred  a 
character ; but  the  case  is  made  clear  by  God’s  visible  ac- 
ceptance of  Abel’s  sacrifice,  which  was  expressive  of  his 
faith  in  the  efficacy  of  the  death  of  the  future  Redeemer ; 
and  by  his  rejection  of  Cain’s  offering,  which  was  not  a sa- 
crifice, but  an  oblation  of  the  fruits  of  the  earth,  and  was  not 
therefore,  like  that  of  Abel,  an  act  of  faith  in  the  future  Christ. 

A.  I suppose  this  instance  determines  the  case,  by  im- 
plying necessarily,  that  to  approach  God  by  sacrifice  was 
the  instituted  mode  of  worship  in  the  first  family. 

B.  Yes ; and  God’s  visible  acceptance  of  the  animal 
sacrifices  of  Abel,  presented  in  faith,  set  the  seal  of  Divine 
authority  upon  that  rite,  to  future  ages. 

A.  What  may  the  placing  of  cherubim  and  a flaming 
sword  at  the  gate  of  paradise,  to  keep  the  way  to  the  tree 
of  life,  signify  ? 

B.  We  learn  from  this  the  fact,  that  the  garden  of  Eden 
continued  to  exist  for  some  time  after  man’s  fall ; how  long 
is  not  stated,  but  as  a great  point  of  public  instruction  was 
thereby  symbolically  represented  and  enforced,  probably 
for  a considerable  period,  perhaps  to  the  flood.  But  before 
you  can  understand  the  import  of  this  flaming  symbol 
which  consisted  of  a sword — like  pointed  flame,  turning 
every  way,  placed  between  two  glorious  angels  of  the 
higher  order,  called  cherubim,  you  must  clearly  under- 
stand the  condition  to  which  sin  had  reduced  our  first 
parents  and  all  their  posterity. 

A.  I have  been  taught  that  the  nature  of  man  became 
wholly  corrupt  and  sinful ; am  I to  understand  this  in  its 
strongest  sense  ? 

B.  Most  certainly  ; for  when  you  consider  the  evils 
which  have  in  all  ages  abounded  in  society,  you  must 
conclude  that  the  fountain  is  most  corrupt  from  which  they 
flow,  which  fountain  is  the  heart  of  man.  Nor  is  there  any 
exception  ; wherever  men  have  been  found  upon  earth, 
whether  existing  in  large  states,  or  in  sequestered  and 
insulated  communities,  as  in  the  distant  islands  of  the 
Pacific  Ocean,  the  same  vicious  dispositions  and  habits 
have  been  found  predominant  among  them. 

A.  I have  read,  in  books  of  travels  and  voyages,  of  the 
simple  and  virtuous  character  of  some  of  these  islanders, 
and  of  the  inhabitants  of  other  parts  of  the  world  also.. 


CONVERSATION  V, 


39 


B.  But  a better  acquaintance  with  these  people  has  re- 
futed all  these  stories,  which  w ere  written  under  the  first 
impressions  of  voyagers,  and  from  very  partial  observation. 
Some  of  these  uncivilized  people  are  more  timid,  and  appa- 
rently  mild,  than  others  ; and  in  comparison  with  the  wild 
and  ferocious  savages,  often  met  writh  by  persons  making 
distant  voyages  of  discovery,  would  appear  to  advantage. 
But  the  inhabitants  of  the  South  Sea  Islands  have  been 
found  so  detestably  w icked,  that  in  the  island  of  Otaheite, 
before  Christianity  began  to  exercise  its  influence  upon 
them,  the  country  w as  in  a course  of  rapid  depopulation 
through  wrars,  murders,  human  sacrifices,  and  the  intem- 
perance of  the  inhabitants.  The  external  appearance  of 
the  Hindoo  is  submissive  and  mild ; but  falsehood,  cruelty, 
and  sensuality,  are  the  universal  characters  of  the  sw  arthy 
millions  who  people  the  plains  of  Hindostan.  But  do  you 
not  recollect  the  testimony  of  Him  who  perfectly  “knew 
what  was  in  man,”  as  recorded  in  his  own  w ord  ? 

A.  I recollect  that  our  Lord  in  his  conversation  with 
Nicodemus  says,  “That  which  is  born  of  the  flesh  is  flesh.” 

B.  And  since  he  uses  that  as  an  argument  to  prove  the 
necessity  of  our  being  born  of  the  Spirit ; that  is,  of  our 
being  regenerated  and  made  holy,  in  order  to  our  being 
admitted  into  the  kingdom  of  heaven  ; it  proves,  that,  in 
the  state  in  which  we  are  born  into  the  world,  we  are  so 
corrupt  as  to  be  w holly  unmeet  for  heaven.  St.  Paul,  you 
will  also  recollect,  uses  similar  language  when  he  speaks 
of  all  those  who  are  not  under  the  renew  ing  influences  of 
the  Gospel  as  being  “ in  the  flesh  ;”  and  declares,  that 
their  moral  corruptness  is  so  absolute,  that  “ they  cannot 
please  God;”  that  “the  carnal  mind  is  enmity  to  God,” 
and  “ cannot  be  subject”  to  his  law  ; and  that  “the  natural 
man  discerneth  not  the  things  of  the  Spirit  of  God,”  neither 
“ can  discern  them.” 

A.  Certainly,  the  Scriptural  proof  of  the  total  corruption 
of  our  nature  is  most  decided. 

B.  And  do  you  not  see  in  the  correspondence  between 
this  doctrine  of  Holy  Writ,  and  universal  experience,  a 
strong  confirmation  of  the  truth  of  the  Bible  ? 

A.  I see  the  correspondence  you  mention,  but  I do  not 
clearly  see  the  argument. 

B.  Consider  then  that  tlie  Bible  assumes  in  every  page, 


40 


watson’s  conversations. 


that  men  are  in  the  same  fallen  state  throughout  all  the 
earth.  The  history  of  the  fall  of  man  accounts  for  this 
fact,  which,  on  any  theory  not  admitting  the  descent  of  all 
nations  from  a common  stock,  and  the  transmission  of  a 
fallen  nature  from  the  first  pair  to  their  descendants,  could 
not  be  accounted  for.  But  then  neither  of  these  circum- 
stances could  have  been  known  to  Moses  or  the  patriarchs 
but  by  inspiration.  For  how  could  they  otherwise  have 
known  that  in  some  distant,  and  then  unknown,  part  of  the 
earth,  another  primitive  pair  might  not  have  been  created, 
from  whom  an  innocent  race  of  human  beings  were  then 
descending  ? or  how,  that  every  child  of  Adam  and  Eve, 
to  the  end  of  time,  should  partake  of  their  fallen  nature 
as  to  moral  qualities  ? And  if  it  be  said  that  Moses  at  least 
knew  that  the  nations  of  that  part  of  the  world  in  which  he 
wrote  were  all  descended  from  Noah,  how  could  he  know 
without  revelation  that  the  deluge  was  universal,  when  the 
most  part  of  Africa  and  Europe,  and  all  America  and  the 
Polynesian  Islands,  were  utterly  unknown  in  his  day?  If 
a pure  race  of  human  beings  had  any  where  been  found  on 
earth,  it  would  have  been  a direct  contradiction  to  the 
Scriptures ; and  that  man  is  every  where  found  in  the  moral 
state  which  the  Bible  describes,  and  which  it  assumes  as 
the  very  foundation  of  human  redemption,  proves  that  it 
was  inspired  by  God,  because  the  certain  knowledge  of 
the  fact  was  beyond  the  reach  of  man. 

A.  I thank  you  for  this  argument ; and  I think  I see  to 
what  point  you  are  leading  me.  Do  you  not  by  referring 
me  to  the  moral  state  of  man,  first  as  an  actual  transgressor, 
and  so  under  the  sentence  of  eternal  death  ; and  then  as 
totally  separated  from  the  life  of  God,  and  therefore  wholly 
corrupt  and  depraved  ; intend  to  show,  that,  but  for  an 
extraordinary  display  of  God’s  mercy  to  him,  he  could  not 
have  been  again  brought  within  the  hope  of  salvation  ? 

B.  That  was  my  design.  We  have  already  seen  that 
salvation  was  early  promised  through  the  voluntary  suffer- 
ings of  the  “woman’s  Seed;”  and  we  know  from  St.  Paul, 
that  “ that  Seed”  to  whom  all  the  patriarchs  looked  forward 
“was  Christ.”  But  we  have  other  subjects  in  connection 
with  this  great  doctrine  to  consider : Why  was  it  necessary 
that  Christ  should  suffer  for  our  redemption  ? 

A.  That  he  might  satisfy  the  demands  of  the  Divine  law, 


CONVERSATION  V. 


41 


and  render  it  consistent  with  the  justice  of  God  as  the 
Governor  of  the  world  to  forgive  sin ; but  I wish  to  have 
this  farther  explained,  in  order  that  I may  have  clear  views 
on  a point  infinitely  important  to  me  and  to  all. 

B.  Recollect  then  that  the  law  of  God  is  “ holy,  just, 
and  good;”  that  it  exacts  no  more  than  what  is  right , and 
that  it  would  not  be  right , and  therefore  impossible  to  God 
who  is  perfectly  righteous,  to  require  less ; that  the  law  is 
also  holy  and  good , as  well  as  just,  and  that  therefore  it 
would  have  been  as  contrary  to  God’s  holiness  and  good-, 
ness,  as  to  his  justice,  to  have  required  less  of  his  creatures. 
His  true  and  gloriously  perfect  moral  character  could  not 
have  been  manifested  by  any  other  law ; nor  could  the  order, 
holiness,  and  happiness  of  the  intelligent  creatures  under 
his  government  have  been  provided  for  and  maintained. 

A.  To  uphold  the  authority  of  this  law,  therefore,  I pre- 
sume, was  essential  to  the  character  of  God  as  universal 
Governor,  and  to  the  interest  of  his  creatures. 

B.  You  are  right ; but  you  must  also  perceive  that  the 
authority  of  a law  can  only  be  maintained  by  the  benefits 
it  connects  with  obedience,  and  the  dread  of  the  penalties 
which  it  inflicts  upon  disobedience. 

A.  Just  so. 

B.  And  also  that  the  infliction  of  a penalty  upon  crimi- 
nals which  has  once  been  wisely  and  righteously  attached 
to  the  violation  of  a law,  is  imperative  upon  a lawgiver. 

A.  Certainly,  or  it  ought  not  to  have  been  threatened. 

B.  You  must  also  see  that  if  inflicted  upon  one,  it  ought 
to  be  inflicted  upon  all. 

A.  This  I acknowledge,  for  otherwise  the  law  would  not 
be  impartial  and  equal. 

B.  But  if  not  enforced  upon  one,  for  the  same  reason  all 
transgressors  ought  to  escape  its  infliction. 

A.  Truly  so. 

B.  But  if  the  law  had  been  enforced  upon  all  men,  since 
all  have  sinned,  we  must  all  have  perished  ; and  if  it  had 
been  enforced  against  none,  then  this  would  have  amounted 
to  the  repeal  of  the  law,  and  the  utter  annihilation  of  the 
Divine  government ; so  that  sin  would  have  had  no  check, 
and  the  Governor  of  the  world  could  neither  have  been  in 
reality,  nor  have  appeared  to  us  to  be,  righteous  or  holy. 

A.  No,  nor  indeed  good , because  the  true  happiness  of 
4* 


42 


watson’s  conversations. 


creatures  consists  in  holiness  ; and  sin,  even  independent 
of  direct  punishment,  is,  and  must  be  for  ever,  the  source 
of  disorder  and  misery. 

B.  Mark  then  the  infinite  love,  wisdom,  and  justice  of 
God,  all  united  in,  and  glorified  by,  the  method  of  our  re- 
demption. The  only  begotten  Son  of  God  was  given  to 
assume  our  nature  ; to  take  our  place  as  sinners  liable  to 
the  penalty  of  death  ; to  suffer  in  our  stead  ; and  to  pay 
‘‘the  rigid  satisfaction,  death  for-death  !”  And  as  his  Di- 
vine nature,  his  personal  character  as  God-man,  gave  an 
infinite  merit  to  his  death,  so  it  was  accepted  as  a full 
compensation  to  Divine  justice,  in  the  place  of  the  personal 
punishment  of  the  offenders  themselves.  You  may  see, 
too,  the  connection  of  the  whole  with  the  great  end  you 
have  mentioned,-— the  maintenance  of  the  authority  of  the 
law  of  God,  in  which  all  creatures  are  interested,  and  the 
righteous  character  of  the  Lawgiver.  Who  can  doubt  the 
righteous  character  of  God,  since  he  forgives  no  sinner  but 
in  respect  of  the  death  of  his  own  Son  on  his  account? 
Who  can  doubt  that  sin  is  infinitely  hateful  to  him,  and 
the  object  of  his  eternal  displeasure,  since,  to  wash  away 
its  guilt,  it  was  necessary  that  the  Divine  Son  of  God 
should  shed  his  own  most  precious  blood  ? And  who  can 
doubt  whether  God  will  maintain  the  authority  of  his  own 
law,  since  he  exacted  its  penalty  from  him  before  pardon 
could  be  administered  to  those  who  had  violated  it  ? 

A.  Every  thing,  I clearly  perceive,  tends  in  the  Chris- 
tian scheme  to  maintain  this  dominion  of  the  law  of  God  ; 
since  those  who  reject  Christ  are  still  left  to  its  penalty, 
to  be  personally  endured  by  them  ; and  those  who  embrace 
him  are  brought  under  a regenerating  influence,  by  which 
they  yield  a cheerful  obedience  to  it  in  this  life,  and  in 
another  shall  be  put  into  a state  in  which  they  shall  obey 
it  without  the  least  deviation  for  ever. 

B.  You  have  rightly  conceived  the  case ; and  let  the 
love  of  God  to  you  in  the  gift  of  his  Son,  and  the  generous 
love  of  your  Saviour,  in  taking  the  load  of  your  sins,  and 
bearing  them  in  “ his  own  body  on  the  tree,”  properly  affect 
your  heart.  Fly  to  his  atonement  for  refuge ; and  as  “ you 
are  not  your  own,  hut  bought  with  a price,  glorify  your 
Saviour  in  your  body  and  spirit  which  are  his.”  But  we 
must  return  to  the  point  from  which  this  digression  diverged. 


CONVERSATION  V.  43 

A.  You  were  speaking  of  the  cherubim  at  the  gate  of 
paradise  as  symbolical. 

B.  From  what  has  been  said,  you  perceive  that  man  can 
only  be  saved  by  an  act  of  grace,  and  not  of  merit ; that 
if  he  plead  his  original  rights  to  the  Divine  favour  and  bless- 
ing  as  a creature , he  has  plainly  forfeited  them  by  his  offen- 
ces ; that  if  he  meet  God  in  the  way  of  justice,  he  must 
receive  according  to  his  doings;  that  is,  he  must. bear  the 
penalty  of  sin,  which  is  death  ; and  that  therefore  he  has 
no  plea  left  but  that  of  mercy,  free  and  unmerited  mercy 
through  the  atonement  made  for  his  sins  by  the  Son  of  God 
incarnate ; which  method  of  salvation  he  is  required  to 
accept  by  acts  of  faith  or  trust  in  the  sacrifice  of  Christ ; 
which  faith  was  in  those  primitive  times  expressed  by  the 
oblation  of  animal  sacrifices,  prefiguring  the  offering  of 
“ the  Lamb  of  God,”  as  we  have  seen  in  the  case  of  Abel. 

A.  All  this  I comprehend. 

B.  Can  you  not  then  understand  the  symbol  of  the  flam- 
ing cherubim,  guarding  the  way  to  the  tree  of  life  ? Does 
it  not  clearly  intimate  to  you,  that  life  is  now  administer- 
ed by  a new  and  different  institution  ? and  that  if  any 
man  attempt  to  approach  God,  like  the  self-commending 
Pharisee  in  the  temple,  to  claim  life  on  the  ground  of  per- 
sonal merit  and  right , which  was  the  principle  of  the  Adamic 
covenant  of  works,  he  shall  be  met  only  by  manifestations 
of  Divine  wrath  ? To  all  such  “ God  is  a consuming  fire 
and  the  sword  of  his  justice,  like  a flame,  turns  every  way, 
and  forbids  the  administration  of  life  to  every  sinner  who 
confesses  not  his  sin  before  the  altar  of  his  Redeemer’s 
sacrifice.  The  “ new  way ” to  life  is  opened  ; the  old  one , 
as  to  man,  is  closed  and  guarded  for  ever. 

A.  This,  then,  was  probably  the  reason  why  this  fearful 
symbol  was  kept  for  some  time  visible  before  men  ; that, 
being  cut  off  from  all  other  hope,  they  might  present  their 
typical  sacrifices  of  atonement  as  Abel,  with  confession  of 
their  sin,  and  as  acts  of  faith. 

B.  And  you  see  how  much  they  needed  this  impressive 
symbolical  instruction,  since  Cain  appears  to  have  ques- 
tioned the  doctrine  of  justification  by  faith  in  the  promised 
Seed  ; and,  rejecting  the  atonement,  sought  acceptance 
through  a mere  ceremonial  observance. 

A.  When  Cain  complains  of  a part  of  his  sentence  as 


44 


watson’s  conversations. 


driving  him  “ from  the  presence  of  the  Lord,”  are  we  to 
understand  that  there  was  in  the  first  ages  a permanent 
manifestation  of  God,  such  as  the  Jews  in  after  ages  called 
the  sheciiinah,  or  cloud  of  glory  ? 

B.  Perhaps  not  a permanent,  but  an  occasional  one,  in 
connection  with  solemn  acts  of  worship,  and  as  a visible 
token  of  acceptance.  Such  tokens,  we  know,  were  in 
future  times  vouchsafed  by  voices,  or  by  human  and  angelic 
appearances,  or  by  fire  consuming  the  sacrifices. 

A.  Then  you  do  not  admit  the  notion  of  some,  that  the 
cherubim  at  the  gate  of  paradise  marked  the  place  where 
the  antediluvian  patriarchs  worshipped. 

B.  And  for  this  reason,  that  we  read  of  another  “ pre- 
sence” of  God,  as  adverted  to  by  Cain,  and  before  which 
Abelseems  to  have  presented  his  oblations.  Besides,  there 
was  no  manifestation  of  grace  in  the  terrible  spectacle 
exhibited  at  the  gate  of  the  garden ; and  it  is  a confirmatory 
consideration,  that  where  God  afterward  fixed  his  residence 
among  men  for  purposes  of  grace , the  cherubim  are  repre- 
sented, not  under  fearful,  but  mild  and  inviting,  aspects. 
Thus  cherubic  figures  were  embroidered  upon  the  veil 
which  hung  before  the  mercy  seat ; but  not  with  flaming 
swords.  Thus  also  they  overshadowed  the  mercy  seat 
itself  with  their  wings,  and  bent  their  faces  toward  it,  as 
deeply  interested  in  the  dispensation  of  mercy  to  the  guilty. 
They  represent  the  whole  order  of  angels  ; who  are  become 
the  ministers  of  the  grace  of  God  to  man,  wherever  the 
atonement  of  Christ  is  set  forth  and  acknowledged. 

A.  I see  in  this  the  force  of  St.  Paul’s  interesting  decla- 
ration, that  the  death  of  Christ  has  reconciled  “ things  in 
heaven  and  things  on  earth,”  angels  with  men,  and  rendered 
them  glad  “ to  minister  to  the  heirs  of  salvation.”  But 
allow  me  to  inquire  whether  there  were  any  traditions  of 
the  events  mentioned  by  Moses,  in  his  account  of  the 
creation  and  fall,  among  the  early  Heathen  nations  ? 

B.  It  is  natural  to  suppose  that  these  facts  descended  by 
tradition  into  other  branches  of  the  family  of  Noah,  as  well 
as  into  the  Abrahamic  branch  ; but  you  are  to  recollect 
that  we  have  no  Heathen  records  extant  near  so  ancient, 
as  the  writings  of  Moses  ; and  that  long  before  the  oldest 
of  their  writers  lived,  all  the  facts  of  the  earliest  history 
of  man  had  been  distorted  by  that  vain,  but  ever  fertile* 


CONVERSATION  V, 


45 


and  often  monstrous,  imagination  which  originated  the 
idolatries  and  superstitions  which  every  where  prevailed. 
Still  we  see  indications  sufficiently  strong  of  a common 
source  from  which  all  the  Heathen  mythologies  have  been 
derived,  and  of  a truth  which  the  wickedness  of  man  con- 
verted into  bewildering  and  ridiculous,  but  as  taking  the 
name  and  authority  of  religion,  of  fatal  error. 

A.  Were  not  the  golden  age  of  the  classic  poets,  and 
the  story  of  the  garden  of  the  Hesperides,  founded  upon 
the  tradition  of  the  Mosaical  paradise  1 

B.  No  doubt ; but  it  may  afford  you  some  pleasure,  if  I 
give  you  instances  from  other  sources.  An  ancient  Egyp- 
tian book,  ascribed  to  Thoth,  says,  “ In  the  beginning  there 
was  a boundless  darkness  in  the  abyss ; but  water  and  an 
intelligent  Spirit  acted  with  Divine  power  in  the  midst  of 
the  chaos.”  An  ancient  Phenician  writer,  a fragment  of 
whose  works  has  been  preserved,  makes  “ the  principle  of 
the  universe  to  be  a dark  air  and  a turbulent  chaos.”  Ac- 
cording to  the  ancient  Persians,  “ God  created  the  world 
at  six  different  times.”  Among  the  Hindus,  the  Institutes 
of  Menu  are  of  very  high  antiquity  ; and  in  these  is  the 
following  sublime  passage,  mixed  up  with  many  absurd 
fables  : “ This  universe  existed  only  in  the  first  Divine 
idea,  yet  unexpanded,  as  if  involved  in  darkness.  Then 
the  sole  self-existing^Power,  himself  undiscerned,  but  mak- 
ing the  world  discernible,  appeared  with  undiminished  glory, 
dispelling  the  gloom.  He  whom  the  mind  alone  can  per- 
ceive, whose  essence  eludes  the  external  organs,  who  has 
no  visible  parts,  who  exists  from  eternity,  even  He,  the 
Soul  of  all  beings,  whom  no  being  can  comprehend,  shone 
forth  in  person.”  Among  the  Chinese  the  tradition  is, 
“That  the  heavens  were  first  made  ; then  the  foundations 
of  the  earth  were  laid  ; the  atmosphere  was  then  diffused 
round  the  globe  ; and  last  of  all  man  was  created.”  Even 
in  America  we  see  the  rudiments  of  the  same  traditions. 
The  aboriginal  Peruvians  believed  that,  at  the  beginning 
of  the  world,  a being  named  Con  levelled  mountains  and 
raised  hills  by  the  breath  of  his  mouth  ; that  he  filled  the 
earth  with  inhabitants,  giving  them  fruits  and  bread  in 
abundance  ; but  that,  being  offended  with  their  transgres- 
sions, he  afflicted  their  lands  with  the  curse  of  sterility. 
The  satya  age,  or  age  of  perfection,  held  by  the  Brahmins 


46 


WATSON’S  CONVERSATIONS. 


of  India,  plainly  refers  to  the  state  of  man  in  paradise ; and 
there  is  an  ancient  bas-relief  in  one  of  their  temples,  repre- 
senting in  one  part  an  incarnation  of  one  of  their  deities 
straggling  with  a huge  serpent,  and  in  another  treading  its 
head  under  his  foot.  The  history  of  Cain  and  Abel  also 
is  found,  a little  altered,  in  an  ancient  Hindoo  legend  given 
in  one  of  the  volumes  of  the  “ Asiatic  Researches  “ Bra- 
mah, becoming  incarnate,  produced  the  first  woman  Sata- 
rupa,  or  Iva,  out  of  one  half  of  his  body,  and  the  first  man 
Swayambhuva,  or  Adima,  out  of  the  other  half.  This  pair 
had  three  sons  ; Cardama  slew  his  brother  Daesha,  with 
a club,  as  he  was  performing  a sacrifice  : but  Daesha  had 
previously  wished  that  he  might  always  remain  a vaga- 
bond on  the  face  of  the  earth.”  It  is  remarkable,  too,  that 
the  Iroquois,  a savage  nation  of  America,  should  have  pre- 
served a tradition  of  the  same  event.  They  believe  that 
the  first  woman  was  seduced  from  her  obedience  to  God ; 
and  that,  in  consequence  of  it,  she  was  banished  out  of 
heaven  ; that  she  afterward  bore  two  sons  ; that  one  of 
these  attacked  and  slew  the  other ; and  that  many  children 
afterward  sprung  from  the  same  woman,  who  were  the 
ancestors  of  all  mankind.  Many  other  instances  have 
been  collected  by  the  researches  of  the  learned  ; but  these 
will  suffice  to  show  how  strongly  the  leading  facts  of  the 
first  period  of  the  world’s  story  were  impressed  upon  the 
minds  of  the  descendants  of  Noah.  * 

A.  Do  not  these  instances  prove  that  the  traditions  of 
the  earliest  events  in  human  history  among  all  nations 
had  a common  source  ? And  does  not  this  go  far  to  con- 
firm the  Mosaic  relation? 

B.  Indubitably  so ; for  if  Moses,  or  any  subsequent 
writer,  had  invented  the  account  in  the  book  of  Genesis, 
how  could  he  have  made  it  agree  with  the  traditions  of 
India  and  America,  of  whose  inhabitants  he  knew  nothing? 
Another  proof  arises  out  of  the  languages  of  the  earth, 
which  were  manifestly  drawn  originally  from  one  tongue ; 
which  likewise  agrees  with  the  Mosaic  account.  The 
division  of  time  into  weeks,  also,  so  generally  adopted  from 
the  earliest  time,  can  only  be  accounted  for  from  the  hal- 
lowing of  the  seventh  day,  as  stated  by  Moses  ; since  it  is 
entirely  an  arbitrary  division,  and  was  not  indicated,  like 
months  and  years,  by  the  revolutions  of  the  moon  and  the 


CONVERSATION  VI. 


47 


earth.  For  days,  and  months,  and  years,  are  pointed  out 
by  the  movements  of  the  great  clock  of  nature,  the  plane- 
tary system  ; but  as  it  has  no  index  for  weeks,  we  can  only 
refer  this  division  of  time  to  the  institution  of  the  Sabbath. 


CONVERSATION  VI. 

Physical  varieties  of  men — Ancient  church  of  God — Noah 
— The  deluge — The  ark — Prohibition  of  blood — The  rain- 
bow— Curse  of  Canaan . 

A.  Has  it  not  been  argued  from  the  difference  of  phy- 
siognomy and  colour  which  obtains  in  the  human  race, 
that  all  nations  cannot  have  descended  from  the  same  pair  1 

B.  It  has  ; and  at  first  sight  it  appears  difficult  to  con- 
ceive how  the  gigantic  Patagonian  of  seven  feet  in  height, 
the  dwarf  Laplander  of  four ; the  fair-skinned  native  of  the 
northern  regions,  and  the  dark  African  ; the  nicely  turned 
heads  of  Georgia,  the  flat  skulls  of  the  Charaibs,  and  the 
depressed  visage  of  the  Tartar,  could  have  issued  from  a 
common  parentage.  Yet  the  most  eminent  naturalists  have 
demonstrated  that  all  these  are  but  varieties  of  the  same 
race,  produced  by  the  effects  of  climate,  different  kinds  of 
food,  peculiar  manners  and  customs,  and  morbid  and  heredi- 
tary affections.  They  prove  this  from  the  effect  produced 
by  several  of  these  causes,  taken  separately  or  together, 
upon  different  animals.  M.  Blumenbach,  the  celebrated 
naturalist,  has  selected  the  swine  genus  for  his  proof,  and 
has  drawn  from  it  a chain  of  argument  the  most  convinc- 
ing ; though  the  dog  or  the  sheep  would  have  answered  his 
purpose  jdst  as  well.  He  has  succeeded  in  showing  that 
the  swine  genus,  even  in  countries,  as  in  America,  where 
we  have  historical  and  undeniable  proofs  of  its  being  de- 
rived from  one  common  stock  imported  in  modern  times 
from  Europe,  exhibits  in  its  different  varieties  distinctions 
not  only  as  numerous  and  astonishing,  but,  so  far  as  relates 
to  the  exterior  of  the  animal,  of  the  very  same  kind,  as 
are  to  be  met  with  in  the  different  varieties  of  the  human 
species,  both  as  to  hair,  colour,  shape  of  the  skull,  &c. 

A.  Have  not  some  attempted  to  account  for  the  colour 
of  the  negro  race,  by  supposing  that  the  mark  set  upon  Cain 
was  the  changing  of  him  into  a black  ? 


48 


watson’s  conversations. 


B.  Yes ; this  was  once  used  by  our  slave  dealers  as  an 
argument  to  justify  African  slavery  : but  they  unfortunately 
forgot  that  all  the  descendants  of  Cain  were  destroyed  by 
the  flood ; and  that  Noah  descended,  not  from  Cain,  but 
from  Seth. 

A.  What  might  that  mark  be  ? 

B.  Interpreters  of  Scripture,  whose  fault  it  often  is  not 
to  be  wise  enough  to  confess  their  ignorance,  have  indulged 
in  various  fancies  on  this  subject,  any  one  of  which  has 
just  as  much  evidence  as  another.  All  we  can  know  is, 
that  it  was,  such  a character  as  answered  the  two-fold  pur- 
pose of  being  a visible  sign  of  God’s  anger  against  his 
crime,  and  securing  him  from  human  vengeance.  He* was 
seen  to  be  a man  under  the  mark  of  God’s  displeasure,  and 
thus  human  beings  rather  regarded  him  with  horror  and 
pity  than  with  revenge.  With  this  mark  he  departed  to 
his  exile  in  the  land  of  Nod,  or  the  low  country,  as  it  is 
supposed,  of  Susiana,  or  Chusistan. 

A.  Several  of  his  descendants  are  mentioned  by  Moses 
as  inventors  of  tents,  of  musical  instruments,  and  the  art 
of  working  metals. 

B.  And,  as  such,  they  are  called  “ the  fathers”  of  such 
as  practise  those  arts,  according  to  the  Hebrew  mode  of 
speaking. 

A.  Have  we  any  notice  of  good  men  in  those  days  form- 
ing themselves  into  a visible  Church,  of  God,  in  distinction 
from  the  wicked  and  irreligious  world  ? 

B.  Before  the  flood,  as  after,  every  family  which  had  a 
pious  head  was  probably  a Church  of  God,  of  which  the 
father  was  the  ruler  and  the  priest ; but  when  irreligion 
began  to  abound,  as  in  the  days  of  Enos,  the  son  of  Seth, 
it  is  said,  “ Then  began  men  to  call  upon  the  name  of  the 
Lord,”  or,  as  it  is  better  rendered  in  the  margin,  “ Then 
began  men  to  call  themselves  by  the  name  of  the  Lord 
that  is,  they  called  themselves  the  servants  and  worshippers 
of  the  Lord,  to  distinguish  themselves  from  such  profane 
persons  as  had  forsaken  him. 

A.  This  distinction  will  perhaps  explain  Genesis  vi,  1,  2, 
where  the  “ sons  of  God”  are  said  to  have  intermarried 
with  “ the  daughters  of  men.” 

B.  It  does  ; and  it  shows  us  that,  as  from  the  beginning 
men  were  justified  by  faith,  they  who  were  thus  justified 


CONVERSATION  VI. 


49 


were  adopted  into  God’s  family,  and  acquired  the  high  title 
of  “ the  sons  of  God,”  as  now.  These  intermarriages, 
however,  showed  the  rapid  deterioration  both  of  the  ante- 
diluvian Church  and  the  world  at  large ; and  from  those 
irreligious  connections,  which  passion  and  sense,  unregu- 
lated by  piety,  dictated,  the  worst  effects  followed.  The 
mound  of  distinction  between  the  Church  and  the  world 
was  thrown  down,  and  the  whole  earth  sunk  into  that  awful 
state  of  irreligion  and  violence  which  is  described  by  Moses ; 
so  that  after  such  a delay  as  gave  to  man  space  for  repent- 
ance, and  such  warnings  as  illustrated  the  long  suffering 
of  God,  they  were  destroyed  by  the  most  terrible  and  uni- 
versal calamity  the  earth  has  ever  witnessed,  a universal 
deluge  of  waters  ; Noah  and  his  house  only  escaping. 

A.  Noah  was  “a  righteous  man.” 

B.  Yes;  and  you  may  see  in  him  the  true  source  of 
acceptable  righteousness  in  all  ages.  His  righteousness 
sprung  from  his  faith. 

A.  You  suppose,  probably,  that  there  was  much  infidelity 
in  the  old  world. 

B.  This,  with  its  consequent  violence  and  wickedness, 
was  its  leading  sin,  rather  than  idolatry,  of  which  we  read 
nothing.  There  was  probably  less  ignorance  among  the 
antediluvians  than  after  the  dispersion  of  mankind ; but 
intellectual  pride  uniformly  generates  unbelief.  The  trans- 
lation of  the  pious  Enoch  was,  no  doubt,  designed  to  de- 
monstrate the  existence  of  a state  of  future  blessedness, 
and,  by  consequence,  of  future  punishment ; both  which  we 
therefore  concluded  were  to  a great  extent  denied.  From 
the  same  tendency  to  infidelity  we  may  account  for  the 
disbelief  of  the  antediluvians  in  the  threatenings  of  God 
as  to  the  flood  denounced  to  them  by  Noah,  who  was  a 
public  minister  of  God,  and  an  inspired  “preacher  of 
righteousness.” 

A.  Contrasted  with  this  general  unbelief,  the  faith  of 
Noah  appears  very  illustrious. 

B.  It  was  of  that  character  which  proves  itself  to  be  the 
work  of  the  Spirit  in  the  heart  of  man,  and  specially  the 
gift  of  God  ; for  he  was  not  only  “ moved  with  fear”  to 
prepare  his  ark,  but  he  calmly  rested  in  the  promise  of 
God  for  his  preservation  amidst  the  convulsions  of  nature, 
and  the  wildly  tossing  floods  of  a deluge  which  destroyed 

5 


50  watson’s  conversations. 

the  whole  race,  and  greatly  changed  the  very  structure  of 
the  earth. 

A.  When  St.  Paul  informs  us  that  he  became  “ heir  of 
the  righteousness  which  is  by  faith,”  does  he  mean  the 
same  thing  as  when  he  says,  “ Abraham  believed  God,  and 
it  wTas  accounted  to  him  for  righteousness  ?” 

B.  The  same  ; for,  as  you  will  see  that  the  temporal 
promises  made  to  Abraham  involved  the  promise  of  Mes- 
siah, so  the  ancient  promise  relative  to  “ the  Seed  of  the 
woman”was  involved  in  Noah’s  preservation  ; for  if  the 
whole  race  had  been  destroyed,  that  promise  could  not 
have  been  accomplished.  The  faith  of  Noah,  like  that  of 
Abraham,  is  therefore  to  be  regarded  as  terminating  ulti- 
mately in  Christ ; and  it  is  on  this  account  that  a justify- 
ing efficacy  is  attributed  to  it.  Beside,  God  promised  to 
astablish  “ his  covenant”  with  Noah,  which  covenant  con- 
tained the  promise  of  the  great  Deliverer. 

A.  Have  not  some  of  our  objectors  questioned  whether 
there  is  water  sufficient  in  the  ocean  to  cover  the  earth 
to  the  depth  spoken  of  by  Moses? 

B.  Ignorance  lies  generally  at  the  bottom  of  such  ob- 
jections, or  at  least  bad  men  more  thoughtlessly  frame 
objections  to  the  Scriptures  than  to  any  thing  else, — a 
sufficient  proof  of  their  enmity  to  this  holy  volume.  An 
eminent  philosopher  has  however  told  them,  that  if  all  the 
water  were  precipitated  which  is  held  in  solution  by  the 
atmosphere  alone,  it  would  probably  cover  the  earth  to  the 
depth  of  above  thirty  feet.  In  addition  to  this  we  have 
the  waters  of  the  ocean. 

A.  Where  are  the  mountains  of  Ararat,  upon  which  the 
ark  rested  ? 

B.  Mount  Ararat  lies  in  39  deg.  30  min.  N.  latitude, 
and  40  deg.  30  min.  E.  longitude,  on  the  vast  ridge  of 
Taurus,  nearly  midway  between  the  southern  extremities 
of  the  Euxine  and  Caspian  seas.  On  his  descent  from 
Ararat,  the  patriarch  planted  the  vine  ; and  in  the  same 
neighbourhood  excellent  wine  is  still  made.  Olive  trees 
are  also  found  in  the  vicinity  ; and  you  recollect  that  the 
dove  returned  with  an  olive  branch  to  the  ark. 

A.  Are  there  not  many  natural  proofs  of  a general  deluge 
of  waters  ? 

B.  They  abound  in  every  part  of  the  earth.  Stratified 


CONVERSATION  VI. 


51 


mountains,  of  different  heights,  exist  in  various  countries, 
between  whose  strata  various  substances  of  marine,  and 
some  vegetables  of  terrestrial,  origin  repose,  either  in  their 
natural  state,  or  petrified.  The  plains  of  the  arctic  circle 
are  overspread  with  the  shells  of  Indian  seas,  and  with 
the  bodies  of  elephants  and  rhinoceri,  surrounded  by  mas- 
ses of  submarine  vegetation  ; all  showing  a mighty  and 
general  convulsion,  truly  called  a “ breaking  up  of  the 
fountains  of  the  great  deep,”  and  the  agency  of  rushing 
waters  sweeping  confusedly  together  the  products  of  land 
and  water.  Cuvier,  a great  authority  in  geology,  is  of 
opinion  that  it  is  thoroughly  established  by  philosophic 
investigation,  “ that  the  crust  of  our  globe  has  been  sub- 
ject to  a great  and  sudden  revolution,  the  epoch  of  which 
cannot  be  dated  farther  back  than  a few  thousand  years.” 

A.  When  it  is  said,  that  “ it  repented  the  Lord  that  he 
had  made  man  upon  earth,”  how  am  I to  understand  that 
and  similar  expressions  ? 

B.  Just  as  you  understand  those  passages  which  ascribe 
“ hands”  and  “ feet”  to  the  Most  High.  It  is  a mode  of 
speaking  “ after  the  manner  of  men  ;”  and  the  noble  and 
spiritual  manner  in  which  the  Scriptures  discourse  of  God, 
when  they  directly  refer  to  his  nature  and  perfections,  will 
prevent  every  attentive  reader  from  misinterpreting  these 
figurative  expressions  taken  from  the  bodily  form  or  the 
mental  feelings  of  human  beings. 

A.  I observe  a distinction  of  “ clean  and  unclean,”  in 
the  animals  received  into  the  ark. 

B.  And  this  circumstance  proves  the  early  institution  of 
animal  sacrifices ; for  as  animals  were  not  used  for  food 
before  the  flood,  the  distinction  of  the  clean  from  the 
unclean  could  only  refer  to  the  choice  of  such  as  had  been 
declared  acceptable  to  God  as  sacrifices,  and  used  to  typify 
the  pure  and  spotless  character  of  the  great  oblation, — 
“the  Lamb  of  God.” 

A.  Do  not  many  of  the  inquiries,  as  to  the  manner  in 
w hich  the  animals  preserved  in  the  ark  were  collected  by 
Noah,  and  how  he  embarked  and  sustained  them,  with 
some  others  of  the  same  kind  respecting  the  deluge  itself, 
proceed  upon  a total  forgetfulness  of  the  agency  of  God  ? 

B.  This  shows  their  folly ; for  in  the  whole  account, 
Moses  represents  the  deluge  as  an  event  scarcely  less  vast 


52 


watson’s  conversations. 


and  extraordinary  than  the  creation  itself,  and  as  resulting 
equally  from  the  almighty  power  of  God.  Almost  every 
thing  connected  with  it  bears  the  stamp  of  miracle. 

A.  But  the  building  of  the  ark  was  the  work  of  Noah. 

B.  So  it  appears ; for  miraculous  power  is  never  use- 
lessly exerted  : and  many  who  were  drowned  in  the  flood 
might  labour,  under  his  direction,  to  erect  this  stupendous 
vessel ; just  as  many  may  assist  in  various  ways  to  build 
the  Church  of  God,  who  will  never  be  saved  in  it. 

A.  This  work  shows  Noah  to  have  been  a man  of  great 
mechanical  skill. 

B.  And  to  have  had  good  artists  and  mechanics  at  com- 
mand ; a presumptive  proof  of  the  high  state  of  practical 
science,  and  of  the  arts,  before  the  flood. 

A.  Which  knowledge  Noah  and  his  sons  would  intro- 
duce into  what  we  may  call  the  second  world. 

B.  And  this  proves  the  fallacy  of  those  hypotheses  to 
which  too  many  learned  names  have  incautiously  given 
their  sanction,  that  the  primitive  nations  rose  gradually  out 
of  a rude,  ignorant,  and  almost  savage  state,  and  acquired 
their  knowledge  by  slow  progress.  They  have  amused 
themselves  by  tracing  this  process,  as  to  language  and  the 
arts,  from  the  simplest  elements,  wholly  unmindful  of  the 
Scriptural  account,  and  of  the  fact  of  the  rapid  rise  of 
nations,  after  the  dispersion  distinguished  for  their  rich  and 
splendid  architecture,  which  itself  presupposes  great  sci- 
entific knowledge,  as  well  as  mechanical  skill. 

A.  They  forget,  too,  the  vast  44  city  and  tower”  which 
was  commenced  before  the  dispersion.  But,  to  return  : 
Why  was  64  blood”  prohibited  to  Noah  and  his  descend- 
ants when  the  use  of  animals  for  food  w*as  for  the  first 
time  granted  1 

B.  Because  44  the  blood  is  the  life  thereof,”  and,  as  such, 
constituted  the  essential  part  of  animal  sacrifices  ; atone- 
ment being  made  only  with  that.  Blood  was  therefore  a 
sacred,  a devoted  thing,  and  men  were  thus  constantly  re- 
minded of  that  grand  axiom  in  the  government  of  God 
over  fallen  man,  44  Without  shedding  of  blood  there  is  no 
remission ;”  a principle  which  involves  two  doctrines  which 
we  ought  never  to  forget, — that  the  guilty  deserve  death,  and 
that  they  can  only  escape  it  through  the  death  of  the  inno- 
cent,, Thus  their  daily  food  was  made  prefgurative ; just 


CONVERSATION  VI. 


53 


as  the  same  prohibition,  extended  to  us  by  apostolic  autho- 
rity, renders  our  abstinence  from  blood  commemorative 
of  the  great  Sacrifice,  whp  gave  “ his  life,”  his  “ blood,” 
for  us. 

A.  If  there  was  rain  before  the  flood,  there  must  have 
been  rainbows,  since  they  are  formed  by  the  striking  of  the 
beams  of  the  sun  upon  the  opposite  drops  of  falling  rain. 

B.  Perhaps  it  might  be  shown,  that  by  a slight  differ- 
ence in  the  state  of  the  atmosphere,  or  in  the  refrangible 
power  of  the  drops  of  rain  before  the  flood,  no  rainbow 
would  be  visible  to  those  upon  the  common  level  of  the 
earth,  although  there  might  be  rain  ; but  the  question  is  of 
no  consequence,  for  the  rainbow  was  “set”  or  appointed,  as 
the  token  of  God’s  covenant.  This  sign  was  at  once  beau- 
tiful and  appropriate ; for  as  it  appears  only  in  time  of 
rain,  at  the  falling  of  which,  the  minds  of  men  who  had 
so  recently  escaped  the  deluge  might  be  disturbed,  under 
the  apprehension  of  a second  flood,  it  quelled  their  fears. 
When  the  Jews  behold  the  rainbow,  they  bless  God ; a 
custom  in  which  we  should  do  well  to  imitate  them  ; and 
especially  since  the  same  sign,  at  once  so  mild  and  so 
majestic,  not  only  assures  us  of  preservation  from  the 
“ plague  of  immoderate  waters,”  and  of  the  succession  of 
seasons,  but  has  become  an  evangelical  symbol  also. 
There  was  “a  rainbow  about  the  throne,”  both  in  the 
visions  of  Ezekiel  and  St.  John ; the  pledge  to  us  of  the 
retiring  storm  of  the  Divine  anger,  and  the  breaking  forth 
of  the  light  of  his  countenance.  “ When  thou  lookest  upon 
the  rainbow,  praise  him  that  made  it ; very  beautiful  it  is 
in  the  brightness  thereof ; it  compasseth  the  heavens  about 
with  a glorious  circle,  and  the  hands  of  the  Most  High 
have  bended  it,”  Ecclesiasticus  xliii,  11,  12. 

A.  The  intemperance  of  Noah  is  a great  blot  in  the 
character  of  so  distinguished  a patriarch. 

B.  And  the  recording  of  the  failings  of  good  men  in  the 
Old  Testament,  is  a great  proof  of  the  veracity  and  hon- 
esty of  the  sacred  writers.  It  is  always  to  be  remembered 
that  these  instances  are  not  recorded  as  examples,  but  as 
admonitions,  the  moral  of  which  is  expressed  by  St.  Paul 
in  his  own  admirable  manner : “ Let  him  that  thinketh 
he  standeth  take  heed  lest  he  fall.” 

A.  How  does  it  appear  that  the  prophetic  malediction 
5* 


54 


watson’s  conversations. 


pronounced  by  Noah  upon  Ham,  and  the  benediction  of 
Shem  and  Japheth,  have  been  accomplished  ? 

B.  They  related  chiefly  to  the  posterity  of  each.  As  to 
Ham,  the  curse  being  laid  upon  Canaan  his  son,  rather 
than  upon  himself,  shows  that  it  was  limited  to  the  Ca- 
naanites,  and  did  not  extend  farther.  These  were  subjected 
by  the  Israelites,  the  descendants  of  Shem  ; and  the  Tyri- 
ans and  Carthaginians  who  were  also  Canaanites,  by  the 
Greeks  and  Romans,  the  descendants  of  Japheth.  The 
malediction  was  however  prescient  of  their  wickedness  ; 
for  until  the  iniquity  of  the  Canaanites  came  to  the 
“ full,”  they  were  not  subject  to  it.  Joshua  did  not  invade 
Canaan  until  eight  hundred  years  after  the  delivery  of  this 
prophecy ; — so  slow  is  God  to  anger,  and  yet  so  mindful 
of  his  own  word  1 The  blessing  of  Shem  intimates  that 
the  Lord  would  be  “ his  God,”  in  a particular  manner ; 
and,  accordingly,  the  Church  of  God  was  established  for 
many  generations  among  his  posterity  ; and  of  him,  “ ac- 
cording to  the  flesh,  Christ  came.”  The  “ enlargement” 
of  Japheth  has  been  fulfilled  by  his  descendants  possessing 
“ all  Europe,  the  Lesser  Asia,  Media,  part  of  Armenia, 
Iberia,  Albania,  and  those  vast  regions  to  the  north  which 
anciently  the  Scythians  inhabited,  now  the  Tartars.” 
His  dwelling  in  the  tents  of  Shem  was  fulfilled  when  the 
Greeks  and  Romans  subdued  Judea,  and  other  countries 
of  Asia  belonging  to  Shem  ; and  more  recently  by  the 
conquests  of  European  powers  in  the  east. 

A.  The  peopling  of  the  earth  by  the  descendants  of  Noah 
must  be  a valuable  and  curious  part  of  the  Mosaic  history. 

B.  As  a historical  record  it  is  inestimable.  It  opens  to 
us  that  impenetrable  mystery, — the  origin  of  nations  ; for 
we  should  otherwise  have  been  left  to  the  fables  of  Heathen 
writers,  who  profess  to  make  us  profoundly  wise  by  the 
information  that  ohe  nation  sprung  from  stones,  another 
from  a tree,  a third  from  dragons’  teeth,  and  so  on.  Add 
to  this,  the  investigations  of  the  most  learned  men  have 
served  to  confirm  this  account.  Sir  W.  Jones  has  satis- 
factorily traced  the  origin  of  all  the  people  of  the  earth  to 
the  three  roots,  Shem,  Ham,  and  Japheth. 

A.  May  we  learn  from  Moses,  who  was  the  first  man  that 
assumed  sovereign  power?  and  which  was  the  first  kingdom  ? 

B.  Nimrod  was  the  first  man  to  whom  kingly  power  is 


CONVERSATION  VI. 


55 


ascribed ; and  he  appears  to  have  substituted  a sovereignty 
acquired  by  vigour,  boldness,  and  conquest,  for  the  paternal 
or  patriarchal  form  of  government. 

A.  Did  he  derive  his  appellation  of  “ a mighty  hunter,” 
from  his  hunting  men,  which  has  been  the  great  employ 
of  all  celebrated  conquerors? 

B.  From  hunting  animals;-  but  the  heroes  of  antiquity 
were  trained  up  in  the  chase,  which,  as  practised  in  the 
east,  and  in  those  early  ages,  you  must  not  confound  with 
the  exploits  of  our  European  gentry,  who  valiantly  encoun- 
ter a hare,  a fox,  or,  at  most,  a stag.  The  tiger  hunts  of 
modern  India  are  better  pictures  of  the  ancient  venatical 
exploits  of  Nimrod ; and  as  formidable  wild  beasts  were 
the  animals  to  be  destroyed,  and  that  both  for  the  safety  of 
the  inhabitants,  and  the  extension  of  cultivation  into  the 
rude  country  infested  with  them,  a hunting  party  was 
usually  composed  of  considerable  numbers  of  armed  men. 
Among  these,  Nimrod,  from  his  strength,  activity,  and 
courage,  appears  to  have  gained  influence,  and  to  have 
made  use  of  it  for  the  purpose  of  collecting  followers  for 
the  founding  of  an  empire;  no  doubt,  at  the  expense  of  the 
independence  of  many  of  the  primitive  tribes,  who  were 
thus  coerced  into  submission.  The  Chaldean  astronomers 
honoured  his  memory  by  placing  him  among  the  stars, 
where  he  still  shines  as  the  constellation  Orion,  at  least 
upon  your  celestial  globe,  invested  with  the  attributes  of 
a huntsman.  Babel,  Erech,  Accad,  and  Calneh  are  said 
to  be  “ the  beginning  of  his  kingdom  ;”  but,  not  content 
with  these,  “ he  went  out  into  Assyria,”  as  the  margin 
reads  it,  which  belonged  to  the  children  of  Shem,  and  built 
the  celebrated  Nineveh,  and  by  this  conquest  laid  the  foun- 
dation of  the  Assyrian  empire. 

A.  When  the  language  of  men  was  confounded,  are  we 
to  understand  that  a number  of  totally  new  languages  took 
the  place  of  the  one  primitive  tongue? 

B.  As  this  was  unnecessary  to  accomplish  the  Divine  pur- 
pose, we  may  presume  that  nothing  more  was  done  than  to 
produce  a difference  of  pronunciation  and  dialect,  which 
would  render  the  different  tribes  as  unintelligible  to  each 
other  as  those  who  speak  French  to  those  who  only  under- 
stand Italian  or  Spanish ; although  all  these  arise  out  of 
the  Latin. 


56 


watson’s  conversations. 


A.  Was  the  primitive  language  lost  ? 

B.  This  is  the  opinion  of  that  great  linguist,  Sir  W 
Jones ; but  others  have  disputed  in  favour  of  the  Hebrew 
being  the  primitive  language  of  mankind.  All  that  we 
can  say  is,  that  it  does  not  appear  to  have  been  necessary 
to  destroy  the  original  language  in  order  to  effect  the  pur- 
pose of  the  miracle,  which  was  to  oblige  the  people  to  dis- 
perse, when  employed  in  building  a great  city  and  tower 
to  prevent  their  being  “scattered  abroad  upon  the  face 
of  the  earth.”  For  this  reason  it  is  probable  that  the 
primitive  tongue  continued  to  be  spoken  by  some  one 
nation. 

A.  Then  it  was  plainly  the  will  of  God,  that  men  should 
form  different  states  or  political  societies? 

B.  Clearly  so;  and  the  means  of  accomplishing  this 
was  most  effectual ; for,  as  the  learned  Mede  observes, 
“ the  proper^effect  of  the  plurality  of  tongues  is  to  sort  men 
into  a plurality  of  societies.” 

A.  Was  language  originally  a human  invention,  or 
taught  to  man  by  God? 

B.  Adam  in  paradise  heard  God  speak  in  language,  and 
he  understood  it.  He  must  therefore  have  been  endowed 
with  that  gift  at  his  creation. 

A.  I might  have  thought  of  that ; but  I was  led  to  the 
question  by  remembering  that  I had  somewhere  seen  a 
conjecture  how  men  would  begin  to  form  language  from 
its  first  elements. 

B.  There  have  been  theorists  who  have  advocated  the 
notion  of  the  human  invention  of  language.  The  most 
profound  of  these  was  the  Abbe  de  Brosses ; but  even  he 
confesses  that  men  must  have  existed  a long  time,  must 
have  acquired  general  ideas,  have  formed  themselves  into 
societies,  and  have  undertaken  designs  in  common,  before 
they  could  form  regular  words  out  of  the  inarticulate 
sounds  and  cries  of  nature. 

A.  Surely  this  is  most  absurd  ; for  how  could  they  es- 
tablish society,  form  laws,  agree  on  forms  of  government, 
invent  a common  system  of  religion,  and  agree  on  the 
plans  necessary  to  execute  works  in  common,  without  any 
expressive  medium  of  communication  ? 

B.  This  is  only  one  among  the  follies  of  the  wise  when 
they  would  be  “wise  above  what  is  written.”  So  that 


CONVERSATION  VII. 


57 


they  often  remind  us  of  that  passage : “ They  have  re- 
jected the  word  of  the  Lord ; and  what  wisdom  is  there 
in  them  1” 


CONVERSATION  VII. 

Call  of  Abraham — Abrahamic  Covenant — MelchizedecJc 
— Ishmael — Burial  Places — Esau — Jacob — Blessing  of 
the  Twelve  Tribes . 

A.  Do  you  not  regard  the  call  of  Abraham  as,  after  tho 
creation,  the  fall  of  man,  and  the  deluge,  the  next  grand 
leading  event  in  the  history  of  Moses  ? 

B.  So  truly  so,  that  Moses  devotes  to  it  nineteen  chap- 
ters of  the  book  of  Genesis.  It  demands  your  attention  in 
various  views. 

A.  Is  not  the  first,  that  it  exhibits  a picture  of  ancient 
manners  ? 

B.  The  most  ancient  picture  of  them ; and  although 
this  is  the  lowest  consideration  under  wh>eh  it  ought  to  be 
regarded,  it  is  neither  uninteresting  nor  uninstructive.  Ur, 
of  which  Abraham  was  a native,  was  in  the  plains  of 
Chaldea ; Haran,  or  Charan,  was  to  the  westward ; and 
here  he  received  that  Divine  injunction  which*he  so  im- 
plicitly, and  in  so  noble  an  exercise  of  true  faith,  obeyed, 
to  depart  to  a country  “which  he  knew  not  of;”  but  which 
God  promised  “to  show  him.”  The  migrations  of  Abra- 
ham and  his  sons  show  the  manner  in  which  the  earth  was 
gradually  covered  with  people.  In  those  ages  some  cities 
had  been  built,  and  the  country,  to  some  extent  about  them, 
cultivated;  but  wide  spaces  of  unoccupied  land  intervened 
between.  A part  of  society  following  therefore  the  pas- 
toral life,  led  forth  their  flocks,  and,  in  large  family  tribes, 
of  which  the  parent  was  the  head,  uniting  both  the  sovereign 
power  and  the  priesthood  in  himself,  and  with  a train  of 
servants  attached  to  the  tribe  by  hereditary  ties,  pitched 
their  camps  wherever  a fertile  and  unappropriated  district 
offered  them  pasture.  A few  of  these  nomadic  tribes  ap- 
pear to  have  made  the  circuit  of  the  same  region,  seldom 
going  far  from  their  native  seats  ; which  would  probably 
have  been  the  case  with  Abraham,  had  he  not  received  the 
call  of  God  to  depart  to  a distant  country.  Others,  more 


58 


watson’s  conversations. 


bold,  followed  the  track  of  rivers,  and  the  sweep  of  fertile 
valleys,  and  at  length  some  built  cities,  and  formed  settle- 
ments in  those  distant  regions ; while  others,  either  from 
attachment  to  their  former  mode  of  life,  or  from  necessity, 
continued  in  their  pastoral  occupations,  and  followed  the 
supplies  afforded  for  their  flocks  by  the  still  expanding 
regions  of  the  fertile  earth.  Wars  and  violences,  droughts, 
famines,  and  the  constant  increase  of  population,  continued 
to  impel  these  innumerable,  but,  at  first,  small  streams  of 
men  into  still  more  distant  regions.  Those  who  settled 
on  the  sea  coasts  began  to  use  that  element  both  for  sup- 
plying themselves  with  a new  species  of  food,  and  as  a 
medium  of  communication  by  vessels  with  other  countries, 
for  the  interchange  of  such  commodities  as  their  own  lands 
afforded  with  those  offered  by  maritime  states,  more  or 
less  distant.  Thus  were  laid  the  foundations  of  commerce ; 
and  thus  the  maritime  cities  were  gradually  rendered  opu- 
lent and  powerful.  Colonies  were  in  time  transported 
from  them  by  means  of  their  ships,  and  settled  on  the 
coasts  of  still  more  distant  and  fertile  countries.  Thus 
the  migrations  of  the  three  primitive  families  proceeded 
from  the  central  regions  of  Armenia,  Mesopotamia,  and 
Assyria ; and  in  succession  they  established  far  distant 
communities  ; — the  Phenicians,  Arabians,  Egyptians, 
Ethiopians,  and  Lybians  southward ; — the  Persians,  In- 
dians, and  Chinese  eastward  ; — the  Scythians,  Celts,  and 
Tartars  northward  ; — and  the  Goths,  Greeks,  and  Latins, 
even  as  far  as  the  Peruvians  and  Mexicans  of  South 
America,  and  the  Indians  of  North  America,  westward. 

A.  The  modern  pastoral  Arabians  appear  to  have  pre- 
served some  features  of  the  manners  of  the  patriarchal 
shepherds. 

B.  But  without  their  intelligence  and  dignity.  Abraham 
is  seen  as  the  sovereign,  or  emir,  of  his  tribe ; but  his  rule 
is  without  tyranny  or  haughtiness,  and  his  servants  submit 
without  servility.  Although  secondary  wives  were  allowed, 
Sarah  preserves  her  superiority  of  rank  and  authority  over 
them ; and  she  is  the  companion  of  her  lord,  and  shares 
his  counsels.  There  is  no  degradation  of  the  wife  observ- 
able. The  religion  too  of  the  family  is  common  to  all ; 
and  the  polite  and  courteous  behaviour,  of  which  instances 
often  break  incidentally  through  the  narrative,  exhibit 


CONVERSATION  VII.  59 

refinement  of  manners,  in  interesting  connection  with 
simplicity,  and  pastoral  occupations. 

A.  You  observed  that  these  views,  however  interesting, 
were  of  inferior  importance  to  others  connected  with  the 
call  of  Abraham. 

B.  This  was  a great  moral  event,  designed  to  preserve 
the  true  religion,  by  special  interposition,  in  one  family, 
and  to  bear  witness  to  it  among  other  nations  now  rapidly 
sinking  into  fatal  errors  and  base  idolatries. 

A.  God  condescended  to  make  a covenant  with  Abra- 
ham : what  was  the  import  of  it  ? 

B.  That  he  would  “ bless  him  greatly ;” — make  him 
“ the  father  of  many  nations  which  promise,  as  St.  Paul 
teaches,  includes  his  spiritual  seed,  as  well  as  his  natural 
descendants ; — that  he  would  give  “ to  him  and  to  his  seed 
the  land  of  Canaan,”  in  which  was  included  the  promise 
of  the  heavenly  inheritance,  of  which  Canaan  was,  from 
that  time,  made  the  standing  type  to  the  faithful ; — that  he 
and  his  posterity  should  be  “ the  people”  of  God,  or  his 
visible  Church  on  earth  ; — and  that  “ in  his  seed  all  the 
nations  of  the  earth  should  be  blessed  ;”  which  not  only 
meant  that  he  should  have  issue,  and  that  the  Seed  of 
the  woman,  the  Deliverer  of  man,  for  whom  they  looked, 
should  be  one  of  his  descendants ; but  that  “ all  nations,” 
believers  of  all  nations,  should  be  justified  by  faith  in  that 
Seed ; that  is,  by  faith  in  Christ.  For  so  St.  Paul  says 
expressly,  “ And  the  Scripture  foreseeing  that  God  would 
justify  the  heathen  by  faith,  preached  before  the  Gospel  to 
Abraham,  saying,  Tn  thee  shall  all  nations  be  blessed.” 

A.  And  upon  this  explicit  declaration  of  the  doctrine  of 
the  justification  of  guilty  man  before  God  by  faith  in  Christ, 
Abraham  himself  “believed  God,  and  it  was  counted  to  him 
for  righteousness  :”  does  this  mean  that  he  was  justified  ? 

B.  Certainly  ;/and  it  may  be  well  for  you  to  remember, 
that  the  counting  of  righteousness  to  any  one  ; the  imputa- 
tion of  faith  for  righteousness  ; the  non-imputation  of  sin  ; 
the  covering  of  sin  ; justification  and  remission  of  sins , are 
phrases  which,  in  Scripture,  mean  in  substance  the  same 
thing ; that  is,  the  pardon  of  sin,  through  faith  in  the 
atonement  of  Christ. 

A.  Was  not  this  doctrine  known  previously? 

B.  Yes,  from  the  beginning,  as  I have  already  stated  to 


60 


watson’s  conversations. 


you.  It  received  an  illustrious  attestation  in  the  case  vff 
Abel,  who,  after  exhibiting  his  faith  in  the  appointed  sacri- 
fice for  sin,  received  the  witness  that  he  was  righteous ; 
that  is,  he  received  a testimony  to  his  justification  before 
God,  by  the  acceptance  of  his  sacrifice.  This  was,  no 
doubt,  visibly  vouchsafed  for  the  instruction  of  the  old 
world  in  this  great  and  fundamental  doctrine ; and  the 
justification  of  Abraham  was  a republication  and  confir- 
mation of  it  in  the  new.  It  was  solemnly,  so  to  speak, 
committed  to  Abraham,  as  one  of  those  doctrines  which 
his  family  was  to  preserve,  and  which  he  was  to  transmit 
to  the  future  Church  of  which  he  was  made  the  spiritual 
father  and  example, 

A.  Then  this  was  not  a private  transaction  between 
him  and  God? 

B.  Abraham  stood  in  a public  relation ; he  was  God’s 
“ prophet,”  and  “the  father  of  the  faithful.”  The  covenant 
of  grace  was  made  with  him  and  his  believing  descendants ; 
and  the  rite  of  circumcision  was  the  seal  or  sacrament  of 
that  covenant,  and  declared  the  doctrine,  and  offered  the 
grace  of  the  covenant,  among  all  the  tribes  who  proceeded 
from  Abraham. 

A.  Why  did  not  Abraham  settle  in  some  one  place  in 
the  land  of  Canaan  ? 

B.  He  and  Isaac  and  Jacob  were  appointed  to  wander 
about  in  it,  “dwelling  in  tents,”  and  not  in  cities,  in  order, 
it  would  seem,  in  the  presence  of  all  the  nations  around 
them,  to  bear  the  testimony  of  their  faith  as  to  a future 
world  of  blessedness ; for  thus,  as  St.  Paul  argues,  “ they 
declared  plainly”  that  they  sought  “ a better  country,  even 
a heavenly.”  Have  you  marked  the  circumstances  which 
gave  so  eminent  a character  to  the  faith  of  Abraham  ? 

A.  Yes  ; and  I have  often  been  affected  by  them  ; — his 
trust  in  God’s  care  when  he  migrated  with  his  whole  family 
and  property  to  an  unknown  land,  exposed  to  the  violence 
of  an  age  which  had  become  restless  and  predatory ; — his 
entire  belief  that  a son  should  be  preternaturally  born  to 
him,  because  God  had  promised  it ; — and,  to  crown  the 
whole,  his  willingness  to  offer  up  this  long  desired  and 
tenderly  beloved  child  at  the  command  of  God,  believing 
that  God  “ would  raise  him  from  the  dead,”  and  that  he  who 
had  been  given  by  miracle,  could  by  miracle  be  restored, 


CONVERSATION  VII.  61 

and  would  be  so  restored  rather  than  the  promise  of  God 
should  fail. 

B.  Such  is  the  force  of  that  grand  principle  of  faith  in 
God,  which  is  equally  enjoined  upon  us  as  upon  the  patri- 
archs. You  perceive  also  from  the  case  of  Abraham,  that 
a true  faith  necessarily  produces  obedience,  and  that  it  is 
the  great  instrument  of  our  sanctification. 

A.  Did  not  Abraham  violate  truth  when  he  induced 
Sarah  to  represent  herself  as  his  sister  ? 

B.  He  concealed  truth  only,  in  a case  where  he  was 
under  no  obligation  to  declare  it ; for  Sarah  was  his  half 
sister,  the  daughter  of  his  father,  though  not  of  his  mother ; 
those  near  connections  being  allowed  in  early  times. 
There  might,  however,  be  a fault  in  his  trusting  the  matter 
rather  to  his  own  management,  than  to  the  care  of  God. 

A.  Was  not  Melchizedeck  a Canaanitish  king? 

B.  He  was,  and  priest  of  the  true  God ; consequently, 
he  was  at  the  head  of  a people  who  still  preserved  the 
primitive  faith,  and  publicly  confessed  God  amidst  the  other 
Canaanitish  nations  who  had  become  corrupt  and  idolatrous. 

A.  Was  it  for  this  reason  that  Abraham  so  greatly 
honoured  him  ? 

B.  For  this  ; and  also  that  Melchizedeck  seems  to  have 
been  specially  commissioned  by  God  to  be  “ his  priest”  in 
that  region.  Abraham  was  a priest,  too ; but  there  was 
something  in  the  case  of  Melchizedeck,  which  made  him 
u greater  than  Abraham,”  as  the  Apostle  Paul  shows. 

A.  Did  Abraham  know  that  he  was  a type  of  the  Christ  ? 

B.  It  is  not  unlikely  that  he  had  some  intimation  of  this. 

A.  In  what  did  his  typical  character  consist  ? 

B.  First,  in  his  titles,  “ King  of  Righteousness,”  which 
is  the  meaning  of  his  name  ; and  “ King  of  Salem,”  or 
peace.  Second,  in  the  omission  of  all  mention  of  his 
genealogy  in  Scripture,  which  shows  that  he  was  not  one 
of  a line  of  priests,  not  a hereditary  priest,  and  that  the 
order  of  his  priesthood  was  therefore  special  and  peculiar 
to  himself,  as  was  that  of  our  Lord. 

A.  Has  there  not  been  a striking  accomplishment  of  the 
prophecy  respecting  Ishmael,  the  son  of  Hagar,  Abraham’s 
secondary  wife? 

B.  A very  striking  one,  which  remains  exhibited  to  this 
day.  His  seed  was  to  be  “ exceedingly  multiplied  and 

6 


62 


watson’s  conversations. 


the  Arabs  are  still  a very  numerous  people.  He  was  to  be 
“a  wild  man;’5  that  is,  to  live  in  a rambling  and  unsettled 
state,  which  the  Arabs  do  to  the  present  hour,  for  it  is  to  be 
observed,  that  such  prophecies  chiefly  respect  the  descend- 
ants of  the  persons  who  were  the  subjects  of  them.  His 
hand  was  to  be  “ against  every  man  and  the  Arabs  are 
universal  marauders ; and  “ every  man’s  hand  against  him,” 
which  has  been  fulfilled  in  the  numerous  attempts  made  by 
the  most  powerful  states  to  extirpate  them,  but  in  vain  ; for 
he  has  ever  dwelt,  and  still  “ dwells,  in  the  presence  of  all 
his  brethren.”  The  Assyrian,  Babylonian,  Greek,  and 
Roman  empires  have  passed  away ; the  kingdoms  of  Syria, 
and  Israel,  and  Judah,  and  Egypt,  are  utterly  extinct ; but 
the  Arabs  remain  in  their  native  seats,  free  and  independent 
as  ever,  and  preserve  unimpaired  ah  exact  resemblance  to 
the  first  descendants  of  the  son  of  Hagar. 

A.  Do  any  of  the  ancients  allude  to  the  destruction  of 
Sodom  and  Gomorrah  ? 

B.  Yes  ; the  Jewish  prophets;  Josephus,  the  Jewish  his- 
torian ; and  several  Heathen  writers,  especially  the  Latin 
annalist  Tacitus,  who  says,  that  those  cities  “ were  burnt 
by  the  stroke  of  thunderbolts  from  heaven.”  The  country 
itself  has  always  borne  the  traces  of  this  fearful  display  of 
the  Divine  vengeance ; which  has  been  remarked  by  all 
travellers  ancient  and  modern.  A recent  geographer  says, 
“ The  valley  of  the  Jordan  offers  many  traces  of  volcanoes  ; 
the  bituminous  and  sulphurous  waters  of  lake  Asphaltus, 
the  lavas  and  pumice  thrown  out  on  its  banks,  and  the 
warm  bath  of  Taborieh,  show  that  this  valley  has  been  the 
theatre  of  a fire  not  yet  extinguished.” 

A.  The  death  of  Sarah,  and  the  negotiation  of  Abraham 
with  the  children  of  Heth,  or  the  Hittites,  for  a burial  place, 
are  related  in  a very  touching  and  graphic  manner,  and 
seem  to  place  us  in  the  midst  of  the  scene. 

B.  This  is  the  case  with  all  the  narratives  of  Moses ; and 
there  is  so  much  truth  to  nature,  to  the  age,  and  to  the 
characters  themselves,  that  they  are  felt  at  once  to  be  gen- 
uine. Abraham  refused  to  bring  his  dead  into  “ the 
choice  of  the  sepulchres”  of  the  children  of  Heth,  although 
so  honourably  offered  to  him.  He  sought  a family  burial 
place,  according  to  the  interesting  custom  of  that  and  sub- 
sequent ages.  These  were  usually  formed  out  of  rocks, 


CONVERSATION  VII. 


63 


the  excavations  being  supported  by  pillars,  and  the  ground 
areund  planted  with  trees.  There  the  family  union  was 
continued,  and  successive  generations  were  “ gathered  to 
their  fathers.”  The  negotiation  on  this  occasion  was,  you 
will  perceive,  carried  on  44  at  the  gate”  of  the  city,  where, 
from  the  most  ancient  times,  the  elders  met  to  hear  com- 
plaints, administer  justice,  make  conveyances  of  titles  and 
estates,  and  to  transact  other  public  affairs.  Thus  we 
read  of  “ elders  in  the  gate,”  Deut.  xxii,  15  ; and  of  him 
that  44  reproveth  and  rebuketh  in  the  gate,”  Isaiah  xxix,  21. 
The  Ottoman  court  is  likewise  in  our  times  called  the 
Porte , from  the  distribution  of  justice,  and  other  public 
business  carried  on  at  its  gates . 

A.  What  was  the  sin  of  Esau  in  selling  his  birthright  ? 

B.  It  was  the  privilege  of  the  first-born  to  be  the  head 
and  priest  of  the  family  ; and  in  this  case  it  also  included 
the  promise  of  the  Messiah  to  be  born  in  that  line,  unless 
altered  by  a sovereign  act  of  God.  Esau  despised  there- 
fore all  these  religious  considerations,  to  gratify  a capricious 
appetite ; for  there  was  no  real  necessity  in  the  case,  and 
he  is  therefore  made,  by  St.  Paul,  the  exemplar  of  all 
“ profane  persons,”  who  for  fleshly  gratifications  despise 
spiritual  things. 

A.  But  was  the  conduct  of  Jacob  justifiable  ? 

B.  Not  at  all ; for  although  the  birthright  was  intended 
for  him  in  the  Divine  counsels,  he  took  his  cause  out  of 
the  hand  of  God,  and  thereby  sinned,  and  was  afterward 
punished  by  many  and  great  afflictions. 

A.  Jacob  served  Laban  seven  years  for  Rachel  : was 
that  the  method  of  obtaining  wives  ? 

B.  Unless  the  suitor  had  valuable  presents  to  make. 
But  Jacob  having  nothing  to  offer,  he  gave  his  labour  to 
Laban.  This  custom  still  remains  ; for  Buckhardt,  in  his 
Travels  in  Syria,  remarks : 44 1 once  met  with  a young  man 
who  had  served  eight  years  for  his  food  only  ; at  the  end 
of  that  period  he  obtained  the  daughter  of  his  master  in 
marriage,  for  whom  he  would  otherwise  have  had  to  pay 
seven  or  eight  hundred  piastres.” 

A.  What  was  taught  to  Jacob  by  his  dream  of  the  ladder, 
and  of  the  angels  of  God  ascending  and  descending  upon  it? 

B.  It  was  an  emblem  of  that  intercourse  between  heaven 
and  earth,  which  is  established  by  Divine  providence, 


64 


watson’s  conversations. 


whose  angelic  ministers  are  always  employed  in  behalf  of 
them  that  fear  him.  It  declared  to  Jacob,  “ that  the  man 
who  was  under  the  custody  and  protection  of  God,  wanted 
not  company  in  a wilderness,  nor  security  in  danger.” 
( Bishop  Hall.) 

A.  The  wrestling  of  Jacob  with  an  angel  is  a remark- 
able scene  ; was  it  real  or  visionary  ? 

B.  That  it  was  not  a vision,  is  plain  from  the  lameness  to 
which  Jacob  was  ever  afterward  subject.  The  appearance 
was  one  of  those  temporary  manifestations  of  the  Son  of 
God  in  human  form,  which  occasionally  were  vouchsafed 
in  those  ages.  Jacob  was  evidently  impressed  with  this 
belief  from  the  beginning  of  the  transaction,  as  appears 
from  his  seeking  a “ blessing”  of  the  angel  so  earnestly. 
The  endeavours  of  this  mysterious  being  to  get  loose  from 
the  grasp  of  the  patriarch,  were  designed  to  call  forth  Ja- 
cob’s earnest  desire  for  this  blessing ; and  it  was  at  last 
granted  to  his  determined  perseverance,  in  order  to  encou- 
rage ali  men  in  all  ages,  to  “ pray  and  not  faint.”  As  the 
blessing  which  Jacob  obtained  was  not  apparently  tempo- 
ral, we  are  to  conclude  that  it  was  a spiritual  one,  an  as- 
surance of  the  Divine  favour  and  reconciliation  at  a time 
when  his  afflictions  and  dangers  had  brought  all  his  sins 
and  failings  painfully  to  his  remembrance. 

A.  The  account  of  Joseph’s  persecutions,  exaltation, 
and  reconciliation  is  so  plain,  and  delivered  with  such 
touching  simplicity  and  pathos,  that  one  can  scarcely  in- 
terrupt the  narrative  by  asking  any  questions.  I wish, 
however,  to  be  informed,  what  might  be  the  great  design  of 
Providence  in  bringing  the  Abrahamic  family  into  Egypt? 

B.  That  they  might  multiply  in  numbers,  and  so  be 
raised  into  a people  powerful  enough  to  occupy  the  land 
from  which  the  Canaanites  were  to  be  expelled  ; and  also, 
that  God  might,  by  miraculous  interposition,  assert  his 
own  Divinity  in  Egypt,  and  humble  the  idols  in  which  the 
besotted  people  of  that  land  trusted. 

A.  The  blessings  which  Jacob  pronounced  upon  his 
sons,  before  his  death,  are  no  doubt  to  be  regarded  as 
predictions. 

B.  They  are  so  in  the  most  illustrious  sense.  They 
point  out  emblematically  the  portions  of  the  land  of  Ca- 
naan which  each  tribe  should  occupy  ; or  the  characters 


CONVERSATION  VII. 


65 


by  which  it  should  be  distinguished ; or  the  pursuits,  whe- 
ther of  husbandry,  pasturage,  or  commerce,  which  they 
should  follow  ; and  they  at  once  show  that  he  was  endued 
with  a prophetic  spirit,  and  express  in  the  strongest  man- 
ner his  faith  in  the  promises  made  to  Abraham,  and  re- 
newed to  himself.  Thus  he  was  one  of  those  who  “ died 
in  the  faith.”  So  calmly  and  with  so  much  moral  majesty 
terminated  the  “ pilgrimage”  of  this  venerable  patriarch, 
the  faults  of  whose  youth  were  indeed  righteously  visited, 
but,  by  sanctified  affliction,  purged  away.  The  mild,  be- 
nevolent, and  truly  fatherly  character  of  Jacob,  is  greatly 
to  be  admired.  He  was  taken  up  to  Canaan,  and  buried 
“ with  his  fathers,”  in  the  burial-place  purchased  by  Abra- 
ham of  the  sons  of  Heth. 

A.  Is  not  the  prophecy,  contained  in  his  blessing  pro- 
nounced upon  Judah,  considered  of  importance  as  one  of 
the  proofs  of  the  Messiahship  of  Jesus  ? 

B.  You  refer  to  the  prediction,  “ The  sceptre  shall  not 
depart  from  Judah,  nor  a lawgiver  from  between  his  feet, 
until  Shiloh  come.” 

A.  The  same  ; and  may  I ask  whether  Shiloh  is  the 
Messiah  ? 

B.  This  is  allowed  by  Jewish,  as  well  as  by  Christian 
commentators  ; and  the  prediction  states  that  Judah  should 
continue  a distinct  tribe,  with  rulers  and  judges  of  its  own, 
until  Messiah  should  come ; but  that  after  his  coming,  the 
independent  authority  and  tribeship  of  Judah  should  pass 
away.  Mark,  then,  the  force  and  truth  of  this  prediction  ; 
for  although  the  ten  tribes  which  constituted  the  kingdom 
of  Israel  never  returned,  as  a political  body,  after  they 
were  carried  away  into  Assyria,  Judah  was  restored  after 
a captivity  of  seven  years  in  Babylon ; and  the  political 
state  of  the  Jews  was  revived.  Our  Lord  was  born  in  the 
days  of  Herod,  the  last  prince  who  had  any  claim  to  be 
called  independent ; so  that  the  sceptre  had  not  then  de- 
parted. But  the  power  of  the  Jews  had  begun  rapidly  to 
decline ; and  in  a short  time  after  his  death,  Judah  was 
wholly  annihilated  as  a political  state,  and  continues  with- 
out power  and  authority  to  this  day ; nay,  the  tribes  are 
so  confounded  as  not  to  be  distinguished.  How  surely  is 
the  future  known  to  God ! 


6* 


ea 


• watson’s  conversations. 


CONVERSATION  VIII. 

The  Patriarchal  Dispensation  of  Religion — The  Israelites 
in  Egypt — Moses — Egyptian  Magicians — The  Passover . 

A.  What  means  the  word  Exodus  ? 

B.  The  Exodus  is  the  departure  of  the  children  of 
Israel  from  Egypt, — an  event  which  terminates  what  may 
be  called  the  patriarchal  dispensation,  and  henceforward 
exhibits  the  visible  Church  of  God  under  a new  aspect ; 
associated  with  a powerful  nation,  with  a political  charac- 
ter, and  under  peculiar  laws  ; of  whom  God  condescended 
to  become  the  head,  or  sovereign ; and  sustaining  its  part 
in  the  struggles  and  changes  of  the  kingdoms  and  empires 
which  surrounded  it.  But  in  taking  leave  of  the  ages 
before  Moses,  it  may  be  useful  to  you  to  remark  how  truly 
all  the  principles  o£  Christianity  were  recognized  among 
the  pious  of  those  early  times.  True  religion,  under  all 
its  dispensations,  is  thus  proved  to  be  the  same ; differing 
in  circumstances,  and  in  degrees  of  light,  but  eminently 
one, — a revelation  of  the  same  truths,  and  of  the  same 
hopes. 

A.  Favour  me  with  an  illustration  of  this  important 
point. 

B.  Through  all  these  the  earliest  times,  we  see  the  holy 
patriarchs,  who  were  inspired  teachers  of  truth,  the  prophets 
of  God,  and  the  priests  of  their  respective  tribes,  consent- 
ing in  the  belief  of  the  doctrine  of  the  Unity  of  God; — a 
distinction  of  Divine  Persons  in  the  one  Godhead  ; — the 
creation  and  conservation  of  all  things  by  God  ; — a general 
and  a particular  providence  ; — a Divine  law,  fixing  the 
distinctions  of  right  and  wrong  ; — the  fall  and  the  corrup- 
tion, the  guilt  and  the  danger  of  man  ; — the  doctrine  of 
atonement  through  the  voluntary  and  vicarious  sufferings 
of  the  Seed  of  the  woman  ; — the  necessity  of  penitence, 
and  of  faith  in  that  atonement,  in  order  to  forgiveness  ; — 
the  obligation  and  efficacy  of  prayer ; — the  doctrine  of 
direct  Divine  influence  ; — practical  righteousness  ; — the 
accountability  of  man; — the  immortality  of  the  soul  ; — the 
resurrection  of  the  body  ; — and  a heavenly  and  unfading 
inheritance.  These  w’ere  the  leading  principles  of  the  true 
religion  as  received  in  the  families  of  Adam,  Enoch,  Noah, 


CONVERSATION  VIII. 


67 


and  Abraham.  They  were  held,  no  doubt,  by  Melchize- 
deck,  and  that  branch  of  the  Church  of  God  over  which  he 
ministered;  and  perhaps,  also,  by  other  families  and  coin- 
•munities  in  more  distant  places,  notwithstanding  the  rapid 
progress  which  superstition  and  fdolatry  had  made  in  the 
world.  The  insulated  book  of  Job  is  presumptive  of  this; 
for  it  manifestly  belongs  to  the  patriarchal  age.  In  this 
book  allusions  are  made  to  almost  all  these  doctrines, 
together  with  that  of  Satanic  agency,  and  the  resurrection 
of  the  body  ; while  it  generally  confirms  the  important 
truths,  that  the  afflictions  of  good  men  are  the  instruments 
of  moral  correction  ; and  that  neither  is  the  prosperity  of 
the  wicked  any  proof  of  God’s  disregard  to  human  conduct, 
nor  the  afflictions  of  the  righteous  any  argument  against 
the  efficacy  of  prayer,  or  the  interest  which  good  men  have 
in  the  Divine  favour. 

A.  Thus,  then,  I see  that  when  religion  is  grounded 
upon  human  authority  and  opinion,  it  is  ever  changing, 
running  into  the  prurience  of  superstition,  or  narrowing 
up  itself  within  the  limits  of  a withering  skepticism; 
while  that  which  is  from  God  is  like  himself, — “ the  same 
yesterday,  to-day,  and  for  ever.” 

B.  And  therefore  affords  a firm  foundation  for  trust 
and  hope. 

A. #  But  to  proceed  to  that  illustrious  event, — the  deli- 
verance of  the  descendants  of  Jacob  from  Egypt:  What 
might  be  the  motive  with  the  Egyptian  government  for 
the  oppression  of  a people  they  had  so  long  favoured? 

B.  Probably  political  jealousy  and  fear; — feelings  which 
operated  upon  those  cruel  dispositions  which  are  always 
found  in  idolatrous  countries.  Previously  to  the  settlement 
of  the  Israelites  in  Egypt,  the  Egyptians  had  suffered  a 
calamitous  invasion  from  some  Asiatic  tribes,  whom  they 
called  “shepherds;”  that  is,  tribes  forming  some  of  those 
nomadic  and  migratory  communities  of  which  we  have 
spoken.  These  possessed  themselves  of  Lower  Egypt 
for  a considerable  space  of  time,  and  committed  great 
cruelties.  They  had  been  but  recently  expelled  when  Jo- 
seph came  into  power;  and  the  land  of  Goshen,  probably, 
left  unoccupied  by  their  expulsion,  was  assigned  to  the  sons 
of  Jacob,  as  favourable  to  the  grazing  of  cattle.  In  that 
most  fertile  district  the  Israelites  multiplied  exceedingly 


68 


watson’s  conversations. 


under  the  special  blessing  of  God ; and  the  Pharaoh  then 
reigning  might  think  that  a second  shepherd  invasion 
would  be  the  result,  although  their  peaceable  demeanour 
gave  no  ground  for  the  alarm. 

A.  Jealousy  and  political  fear  are  always  cruel ; and  I 
can  easily  conceive  the  sad  state  of  oppression  to  which 
the  Israelites  were  reduced,  when,  taken  from  their  rural 
occupations,  they  were  obliged  to  undergo  all  kinds  of 
servile  and  laborious  work  under  severe  task-masters ; and 
when  the  great  political  object  was  to  waste  down  their 
numbers  by  cruel  and  harassing  treatment. 

B.  Yet,  by  the  Divine  blessing,  they  multiplied  ; which 
was  the  reason  for  that  cruel  decree  against  the  Hebrew 
infants,  so  outraging  to  humanity,  and  which,  as  cold- 
blooded murderers,  rendered  Pharaoh  and  his  people, 
who  appear  to  have  gone  into  his  views,  fit  objects  of  the 
Divine  vengeance. 

A.  Moses  was  born  during  the  operation  of  this  san- 
guinary decree ; and  there  is  something  very  affecting  in 
the  account  of  his  preservation. 

B.  It  is  not  merely  affecting,  but  deeply  instructive. 
That  his  parents  hid  him  for  three  months,  without  being 
“afraid  of  the  king’s  commandment,”  was  a noble  instance 
of  the  faith  which  relies  upon  God ; and  defies  the  power 
of  the  mightiest  of  men.  It  was  in  the  same  faith,  no  doubt, 
that  they  exposed  the  child  upon  the  river  Nile,  in  an  ark 
of  rushes  ; and  it  was  rewarded.  The  child  was  found  by 
Pharaoh’s  daughter  ; who,  affected  by  the  tears  of  the  ex- 
posed infant,  had  compassion  upon  him. 

A.  This  was  an  instance  of  the  superior  sensibility 
of  woman. 

B.  True  ; but  her  heart  was  doubtless  touched  with  this 
strong  affection  to  Moses  by  the  secret  hand  of  God,  whose 
special  providence  was  here,  in  several  respects,  remark- 
ably displayed. 

A.  One  instance  doubtless  was,  the  appointment  of  his 
own  mother  to  be  the  nurse  of  Moses. 

B.  Truly  so  ; for,  by  that,  the  all-important  point  of  his 
instruction  in  the  true  religion  of  his  fathers  was  secured, 
and  that  too  by  the  tuition  of  a mother  of  eminent  piety; 
as  her  faith,  before  mentioned,  shows.  The  other  was, 
that,  in  addition  to  this,  he  was  trained  up,  by  a courtly 


CONVERSATION  VIII. 


69 


education,  “ in  the  wisdom  of  the  Egyptians,”  and  in  the 
practice  of  governing  men,  to  be  the  ruler  and  leader  of  the 
people  he  was  appointed  to  deliver. 

A.  Was  his  killing  the  Egyptian  an  unlawful  act? 

* B.  His  espousing  the  cause  of  his  oppressed  people,  “as 
the  people  of  God,”  was  a religious  act,  and  an  instance  of 
lofty  and  generous  patriotism.  For  this  he  renounced  his 
adoption  by  Pharaoh’s  daughter,  and  the  “ pleasures”  and 
“riches  of  Egypt;”  and  having  had  some  intimation,  pro- 
bably from  heaven,  of  his  being  their  destined  deliverer,  he 
was  led  at  this  time  to  go  out  “among  his  brethren”  secretly 
to  prepare  them  to  resist  their  oppressors.  The  lawfulness 
of  the  act  of  killing  the  Egyptian,  who  was  smiting  a He- 
brew, and  probably  intended  to  inflict  a mortal  blow,  de- 
pends upon  circumstances  which,  as  they  are  not  stated, 
prevent  us  from  forming  an  opinion  for  or  against  his 
* conduct.  It  was  evidently  not  an  act  of  private  resent- 
ment or  revenge,  and  therefore  not  of  malice.  It  was 
done  also,  as  appears  from  the  story,  in  the  presence  of 
other  Hebrews,  although  no  Egyptian  was  near ; and  as 
one  of  them  reproached  Moses  with  it  afterward,  he  found 
that  they  were  not  ripe  for  the  assertion  of  their  own 
liberty ; and  that  he  himself  was  not  safe  among  a people 
already  debased  in  spirit  by  long-continued  slavery. 

A.  In  Midian,  where  he  followed  a shepherd’s  life  for 
many  years,  he  appears  to  have  given  up  the  hope  of 
delivering  his  people. 

B.  At  least,  having  attempted  it  once,  before  God’s  time, 
and  failed,  he  waited  for  special  direction.  This  he  received, 
when  God  spake  unto  him  out  of  the  burning  bush. 

A.  The  account  of  this  solemn  transaction,  with  the  mi- 
raculous  powers  with  which  Moses  was  invested,  appears 
to  have  convinced  the  elders  of  Israel  that  he  was  Divinely 
commissioned  to  effect  their  deliverance  from  Egypt ; and 
I suppose  that  it  was  in  their  name,  as  the  natural  rulers  of 
the  people,  that  he  demanded  their  liberation  from  Pharaoh. 

B.  Yes;  and,  more  than  that,  he  made  the  demand  in 
the  name  of  the  true  God,  whose  threatenings  against  them 
as  delivered  by  Moses  made  the  Egyptians  resort  for  suc- 
cour to  the  gods  and  demons  whom  they  worshipped  : 
and  thus  was  brought  on  that  grand  contest  with  the  idols 
of  Egypt  and  their  votaries,  which  issued  in  the  loftiest 


70 


watson’s  conversations. 


demonstration  of  the  supremacy  and  glory  of  Jehovah. 
By  the  mighty  plagues  he  inflicted,  he  was  “ exalted  above 
all  the  gods  of  Egypt,”  who  had  no  power  to  deliver  those 
who  trusted  in  them  out  of  his  hand.  “ The  pride  of  the 
Egyptians  was  humbled ; their  most  sacred  prejudices 
wounded ; the  Nile  was  contaminated  by  blood ; their 
dwellings  polluted  by  loathsome  reptiles ; their  cleanly 
persons  defiled  by  vermin ; their  pure  air  had  swarmed 
with  troublesome  insects ; their  cattle  had  perished  ; their 
bodies  broken  out  with  a filthy  disease ; their  early  harvest 
had  been  destroyed  by  the  hail ; the  latter  harvest  by  the 
locusts ; an  awful  darkness  enveloped  them  for  three 
days,”  ( Milman ;)  and  then,  in  one  night  of  horror,  “ all 
the  first-born  in  the  land  of  Egypt  were  smitten,”  “ and 
there  was  a great  cry  in  Egypt,  for  there  was  not  a house 
where  there  was  not  one  dead.”  Finally,  came  the  mira- 
culous passage  of  the  Israelites  through  the  Red  Sea,  and 
the  destruction  of  the  obdurate  Pharaoh  and  his  host.  If  1 
by  such  a demonstration  of  the  sole  Divinity  of  Jehovah, 
and  so  signal  a punishment  of  an  idolatrous  people,  the 
infatuated  passion  for  the  setting  up  of  idols  was  not 
checked  among  the  surrounding  nations,  these  events  at 
least  left  them  without  excuse. 

A.  Was  not  Pharaoh’s  heart  hardened  by  God? 

B.  Yes  ; but  not  till  he  had  wilfully  hardened  it  himself, 
as  the  history  will  show  you.  And  in  all  ages,  men  who 
have  wilfully  and  perseveringly  resisted  conviction,  have 
been  given  up  to  the  hardness  and  impenitence  of  their 
hearts ; which  is  what  is  meant  by  the  Lord’s  hardening 
Pharaoh’s  heart. 

.A.  Were  the  imitations  of  the  signs  of  Moses  by  the 
Egyptian  magicians  done  by  manual  dexterity,  or  by 
diabolical  assistance? 

B.  Probably  by  both,  as  the  case  might  require.  Sleight- 
of-hand  has  been  carried  in  the  east  to  a very  high  degree 
of  skill  in  all  ages ; and  was  cultivated  by  the  pagan  priests 
in  order  to  impose  upon  the  multitude  by  “ lying  wonders 
mechanical  arts  and  contrivances  were  also  employed  by 
them  for  the  same  purpose ; and,  to  a certain  extent,  dia- 
bolical agency  was  probably  permitted.  Idolatrous  coun- 
tries, you  are  to  recollect,  are  places  where,  in  an  emphatiG 
sense,  “Satan  has  his  seat,” 


CONVERSATION  VIII. 


71 


A.  We  may  then  conclude,  that,  in  the  wisdom  of  God, 
such  signs  were  first  wrought  by  Moses  as  they  could  best 
imitate ; for  though  the  imitation  was  very  imperfect,  it 
was  sufficient  to  convince  a people  ready  to  embrace  any 
delusion  in  favour  of  religious  error.  But  when  it  was 
manifest  that  they  had  exhausted  all  their  magical  or  me- 
chanical resources,  such  wonders  followed  as  even  con- 
strained them  to  acknowledge  “the  finger  of  God.” 

B.  And  thus  the  discomfiture  of  the  Egyptian  priesthood 
with  all  the  auxiliaries  they  could  command,  whether  of 
magicians  or  demons,  was  rendered  the  more  illustrious 
and  indubitable,  both  for  the  instruction  of  the  Israelites 
and  of  all  mankind. 

A.  Why  was  the  passover  instituted  on  the  eve  of  the 
destruction  of  the  first-born  of  Egypt,  and  of  the  deliver- 
ance of  Israel  ? 

B.  This  was  a most  important  institution,  considered 
merely  as  a proof  of  the  occurrence  of  these  great  events 
to  future  ages.  As  an  annual  festival  it  has  always  been 
observed  by  the  whole  body  of  the  Jews  even  to  this  day; 
and  its  origin  can  only  be  accounted  for  by  allowing  it  to 
have  taken  place  at  the  time,  and  under  the  circumstances, 
of  its  first  alleged  appointment.  For  if  the  first-born  of 
Egypt  were  not  destroyed,  and  those  of  the  Israelites  pre- 
served, and  if  they  did  not  upon  this  march  out  of  Egypt, 
and  pass  dry-shod  through  the  sea,  it  would  not  have  been 
possible  for  any  man  to  have  persuaded  a whole  nation 
that  this  had  happened  to  them,  any  more  than  to  persuade 
the  people  of  London  that  they  had  walked  dry-shod  over 
the  Thames  on  a certain  day,  and  to  institute  an  annual 
festival  in  commemoration  of  the  fact. 

A.  Clearly  not ; and  therefore  the  festival  proves  the 
historical  fact. 

B.  But  it  had  a higher  intention.  It  was  one  of  the 
ancient  types  of  Christ.  Hence,  says  the  Apostle  Paul, 
“Christ  our  passover  is  sacrificed  for  us.”  It  was  a 
solemn  renewal  of  the  patriarchal  doctrine,  that  “ without 
shedding  of  blood  there  is  no  remission  ;”  since  it  was  the 
interposition  of  the  sprinkled  blood  upon  their  door  posts 
which  alone  turned  aside  the  stroke  of  the  destroying 
angel ; and  the  act,  too,  of  sprinkling  the  blood  upon  the 
posts  of  their  doors,  was  an  act  of  faith  on  the  part  of  the 


72 


watson’s  conversations. 


Israelites.  Here,  then,  we  have  still  the  three  grand  doc- 
trines,— substitution  of  the  innocent  for  the  guilty, — the 
shedding  of  vicarious  blood, — and  faith  as  the  means  of 
interesting  men  in  it. 


CONVERSATION  IX. 

Publication  of  the  Law — Sacred  Books — Design  of  the 
Mosaic  Institute  — Decalogue — Types — The  Ceremonial 
Law — Jewish  Political  Law — Temporal  Sanctions — Pro- 
phecies of  Moses — - Slavery — Prosperous  Periods. 

A.  Passing  over  matters  in  this  history,  for  an  expla- 
nation of  which  I can  resort  to  commentators,  may  I ask 
what  were  the  chief  purposes  of  so  solemn  a publication 
of  the  law  of  God  from  Mount  Sinai? 

B.  The  reason  of  this  did  not  terminate  in  the  Jews  of 
that  generation,  but  respected  that  people  in  future  times, 
and  indeed  the  whole  race  of  men. 

A.  In  what  way  ? 

B.  Then,  for  the  first  time,  were  the  revelations  of 
God’s  will  to  men  given  in  a written  form.  The  ten  com- 
mandments were  inscribed  by  the  finger  of  God  upon 
tables  of  stone  ; the  other  numerous  commandments  and 
ordinances  which  were  also  promulgated  from  Mount 
Sinai  were  written  by  Moses  in  a book  ; and,  along  with 
the  historical  writings  of  Moses,  were  kept  with  religious 
care,  as  containing  at  once  the  history,  the  genealogies, 
the  religion,  and  the  ecclesiastical  and  political  legislation 
of  the  nation. 

A.  This  was  the  more  necessary,  I conceive,  as  the 
laws  of  God  had  become  more  numerous,  the  life  of  man 
shorter,  and  the  state  of  society  more  tumultuous  and 
variable ; so  that  tradition,  which,  as  having  passed 
hitherto  through  so  few  hands,  from  Shem,  the  son  of 
Noah,  through  Abraham  to  Moses,  was  a safe  mode  of 
transmitting  truth,  had  become  inadequate  to  its  accurate 
preservation. 

B.  An  important  pledge  was  also  given  for  the  uncor- 
rupted preservation  of  these  sacred  records,  by  their  not 
being  lodged  with  private  persons,  but  intimately  and  inse- 
parably connected  with  the  public  institutions  of  a whole 


CONVERSATION  IX, 


78 


nation,  rendering  constant  reference  to  them  necessary; 
and  thus  keeping  them  in  the  sight,  and  within  the  know- 
ledge of  the  people  at  large,  from  age  to  age.  For  at 
stated  seasons  the  law  was  publicly  read  before  all  the 
people  of  Israel ; and  the  originals  were  reserved  in  the 
ark.  Every  king  was  required  to  write  out  a copy  of  the 
law  for  his  own  constant  use ; and  the  people  who  were 
commanded  “ to  teach  their  children  diligently,”  must  also 
have  had  copies.  It  is  likewise  an  important  fact,  in 
proof  of  the  exact  preservation  of  the  sacred  books,  that 
the  Samaritan  Pentateuch,  that  is,  the  five  books  of  Moses 
in  the  Samaritan  or  old  Hebrew  or  Phenician  character, 
used  for  ages  by  the  rival  Samaritans,  agrees,  with  but  few 
variations  of  an  unimportant  kind,  the  effect  evidently  of 
transcription,  with  the  Jewish  copy  which  is  written  in  the 
Chaldee  character.  The  reverence  too  of  the  Jews  from 
the  earliest  times  for  their  sacred  writings  was  another 
guarantee  for  their  integrity  ; for,  according  to  the  testi- 
mony of  both  Philo  and  Josephus,  they  would  suffer  any 
torments  rather  than  change  a single  point  or  iota  in  them  ; 
and,  accordingly,  though  they  are  charged  so  severely  by 
our  Lord  with  making  void  the  law  by  their  traditions,  they 
are  never  charged  with  corrupting  or  falsifying  the  letter 
of  it.  To  the  same  sanctuary  of  the  ark  were  consigned, 
as  they  were  successively  produced,  all  those  historical 
and  prophetical  books  which  were  written  from  the  time 
of  Joshua  to  David.  Solomon  lodged  these  along  with 
the  ark  in  the  temple  which  he  had  built,  and  added  the 
inspired  productions  of  his  own  pen.  To  these  were  added 
the  writings  of  the  prophets  who  lived  before  the  captivity ; 
for  that  these  copies  were  taken  to  Babylon,  and  not  de- 
stroyed with  the  temple,  is  clear  from  Daniel,  who  refers 
to  them,  Daniel  ix,  11.  During  the  captivity,  the  Lamen- 
tations of  Jeremiah,  and  the  prophecies  of  Ezekiel  and 
Daniel,  were  added  to  the  sacred  collection  ; then  the 
books  of  Ezra,  Nehemiah,  and  Malachi,  not  by  private 
authority,  but  by  the  Jewish  Church. 

A.  Since  all  the  prophets  inveigh  bitterly  against  the 
sins  of  the  Jews,  is  not  this  a strong  presumption  that 
their  writings  must  have  been  received  at  first  as  divinely 
inspired,  or  otherwise  the  national  pride  of  the  Jews  would 
have  buried  them  in  oblivion  1 
7 


74 


watson’s  conversations. 


B.  True  ; but  we  have  more  than  this  presumptive 
evidence,  however  strong ; for  we  know  from  the  catalogue 
of  Josephus,  that  the  books  of  our  Old  Testament  are  the 
same  as  those  received  by  the  Jews  before  the  time  of 
Christ ; and  both  Christ  and  his  apostles  speak  of  them  by 
way  of  distinction  from  all  other  writings,  as  The  Scrip- 
tures ; and  declare  tha,t  they  were  given  “ by  inspiration  of 
God so  that  the  same  arguments  which  prove  the  Mes- 
siahship  of  Christ,  and  the  inspiration  of  the  apostles,  prove 
consequentially  the  truth,  the  uncorruptness,  and  the  au- 
thority of  all  the  books  of  the  Old  Testament ; which,  since 
their  time,  could  not,  on  account  of  the  vigilance  of  Chris- 
tians, be  corrupted  by  the  Jews  ; who,  however,  to  do  them 
justice,  cannot  be  charged  with  this  crime. 

A.  A standing  written  revelation,  in  which  every  one 
may  read  the  will  of  God,  and  by  which  every  doctrine 
may  be  tried,  is  indeed  an  unspeakable  advantage  ; but  we 
have  digressed  from  the  leading  design  of  the  law  given 
from  Mount  Sinai. 

B.  If  you  include  both  the  republished  moral  law,  and 
the  other  parts  of  the  Mosaic  institute,  the  design  was 
fourfold  : — To  record  the  moral  laws  under  which  the  Jews 
and  all  men  are  placed  to  the  end  of  time  ; — to  exhibit , in  a 
more  perfect  system  of  types , the  grace  of  the  evangelical 
dispensation , which  Messiah  was  to  introduce  in  its  per- 
fected form; — to  keep  the  Israelites  from  the  idolatrous 
practices  of  other  nations  ; — and  to  provide  for  their  civil 
government . 

A.  On  each  of  these  points  I beg  for  information. 

B.  As  to  the  decalogue,  or  ten  commandments,  it  is 
impossible  to  conceive  a more  perfect  system  of  morality 
founded  upon  religion,  as  all  true  morality  must  be  ; and, 
when  rightly  understood,  it  is  as  much  a law  for  the  prin- 
ciples and  the  heart,  as  for  the  external  conduct.  It  requires 
the  one  only  and  true  god  to  be  taken  as  our  God ; 
that  is,  not  only  to  be  acknowledged,  but  to  be  worshipped, 
reverenced,  trusted  in,  and  supremely  loved,  to  the  exclu- 
sion of  every  other  being,  real  or  imaginary.  It  forbids 
the  use  of  all  images  and  likenesses  of  invisible  things, 
for  purposes  of  worship,  or  assistance  in  worship  ; and 
thus  enjoins  a purely  spiritual  service,  free  from  those 
superstitions  which  have  been  uniformly  found  to  debase 


CONVERSATION  IX. 


75 


the  mind,  and  alienate  the  heart  from  God.  It  forbids  the 
impious,  profane,  or  light  use  of  the  name  of  god,  either 
by  false  swearing,  or  in  common  conversation,  and  thus 
reserves  that  “ glorious  and  fearful  name,”  for  those  solemn 
and  religious  appeals  by  which  judicial  oaths  are  made 
binding  upon  the  consciences  of  men,  and  influential  upon 
the  peace  and  good  faith  of  society.  It  enjoins  the  ob- 
servance of  the  sabbath, — that  institution  so  important 
to  religion,  and  to  benevolence.  It  surrounds  the  pater- 
nal relation  with  sanctity  and  honour ; in  which  may 
also  be  included  the  reverence  and  submission  we  owe  to 
superiors  and  governors.  It  guards  against  murder  and 
the  malignant  passions  which  lead  to  it ; against  adultery, 
or  all  the  sins  of  the  flesh,  requiring  in  this  respect  a perfect 
purity  of  thought  and  inward  chastity.  It  forbids  all  fraud 
and  wrong,  and  therefore  enjoins  a perfect  righteousness 
and  justice  in  all  our  concerns  with  others,  securing  to 
every  one  his  due,  of  what  kind  soever  that  may  be.  It 
inhibits  all  false  accusations  in  private  intercourse  or  in 
courts  of  law ; and  thus  regulates  the  tongue.  And  it  lays 
its  restraint  upon  all  covetous  and  discontented  de- 
sires. To  these  particular  laws,  which  bear  both  a positive 
and  a negative  character,  and  are  in  themselves  exceed- 
ingly comprehensive,  we  are  to  add  those  general  principles 
in  which  this  law  is  summed  up,  and  thus  rendered  capable 
of  application  to  every  branch  of  religion,  and  to  all  parts 
of  duty  however  particular  ; such  as,  “ Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  mind, 
and  with  all  thy  strength  ; and  thy  neighbour  as  thyself:” 
And,  “ Whatsoever  ye  would  that  men  should  do  unto  you, 
do  ye  so  even  unto  them  so  that  no  case  is  left  unpro- 
vided for,  and  a beautiful  and  harmonious  system  of  re- 
ligion and  morals  is  exhibited,  such  as  no  other  nation 
ever  could  enact,  or  even  conceive  ; and  the  whole  is  en- 
forced by  the  authority  of  God,  and  the  sanction  of  death 
in  a future  state  of  being,  as  the  penalty  of  disobedience. 

A.  But  if  this  was  part  of  the  law  of  the  Jews  as  a 
nation,  or  in  their  civil  state,  was  the  penalty  of  death 
extended  beyond  the  present  life  ? 

B.  The  Israelites  stood  both  in  the  relation  of  subjects 
and  of  creatures  toward  God  ; and  therefore  he  imposed 
penalties  which  respected  both  this  life  and  that  which  is 


WATSON^  CONVERSATIONS* 


76 

to  come.  But  that  great  and  leading  branch  of  the  Mosaic 
law,  which  we  call  the  decalogue,  was  distinguished  from 
all  the  other  laws  given  to  Israel  by  its  being  given  first ; 
and  by  its  being  written  by  the  finger  of  God  on  tables  of 
stone.  The  reason  of  this  is  obvious  : it  was  a republica- 
tion of  God’s  moral  law  v-hich  had  all  along  been  in  force, 
and  was  designed  to  be  in  force  for  ever ; and  also  to 
show  that  it  was  not  a merely  municipal  or  political  law, 
but  the  law  of  the  Israelites  as  God’s  ereatures , and  an- 
swerable to  him  in  the  court  of  their  conscience,  and  at 
the  day  of  judgment. 

A.  This,  indeed,  as  I might  have  noticed,  appears  from 
the  nature  of  those  commands,  which  extended  to  the 
thoughts  and  purposes  of  the  heart ; as  that  which  forbids 
covetousness,  of  which  no  cognizance  therefore  could  be 
taken  by  the  human  tribunals  which  God  established  among 
the  Jews. 

B.  And  this  is  made  still  more  certain  by  the  consider- 
ation that  our  Lord  and  his  apostles  uniformly  declare  sin 
to  be  the  transgression  of  this  law , among  all  people ; so 
that  every  transgressor,  whether  Jew  or  Gentile,  is  brought 
thereby  under  the  penalty  of  everlasting  death. 

A.  Does  the  curse,  which  was  afterward  pronounced 
upon  all  who  “ continued  not  in  all  things  written  in  the 
book  of  the  law  to  do  them,”  lie  upon  all  transgressors  of 
the  moral  law,  as  well  as  of  other  parts  of  the  Mosaic 
institutions  ? 

B.  Yes  ; and  in  its  highest  sense. 

A.  Then,  as  we  all  have  sinned  against  this  holy  law  in 
innumerable  instances,  it  appears  to  me  to  be  a most  fearful 
revelation. 

B.  And  it  was  accordingly  delivered  amidst  the  darkness, 
thunderings,  fearful  voices,  and  fires  which  enveloped,  and 
issued  from,  the  summit  of  Sinai.  To  an  innocent  being 
the  law  of  God  can  only  appear  arrayed  in  an  attractive 
“ beauty  of  holiness  but  to  a man  conscious  of  guilt,  and 
who  sees  its  tremendous  maledictions  hanging  over  his 
head,  its  revelations  of  holiness  and  justice  must  be  terrible. 
They  were  so  represented  from  Sinai,  because  they  are  so 
in  truth  ; for  God  “ hateth  iniquity,”  and  is  “ a consuming 
fire”  to  sinners  ; and  because  they  were  intended  to  awraken 
us  to  a due  sense  of  the  evil  of  our  sins,  and  to  convince 


CONVERSATION  IX. 


77 


us  that  our  case,  if  left  to  ourselves,  is  desperate  and  hope- 
less ; and  to  lead  us  to  “smite  upon  our  breasts”  with  the 
publican,  and  to  cry,  “ God  be  merciful  to  us  sinners  !” 

A.  But  you  have  said  that  the  law  knows  no  mercy,  and 
that  all  “ right  to  the  tree  of  life”  is  cut  off  by  transgres- 
sion. 

B.  And  therefore  you  may  recollect  that  St.  Paul,  in  his 
Epistle  to  the  Hebrews,  when  speaking  of  those  who  re- 
jected the  Gospel,  and  who  sought  justification  by  the 
works  of  the  law,  represents  them  as  coming  to  “ the  mount 
which  might  be  touched,  and  that  burned  with  fire,  and 
unto  blackness,  and  darkness,  and  tempest  ;”  while  Chris- 
tians come  to  “ Mount  Zion,”  the  calm  and  peaceful  resi- 
dence of  God  in  his  character  of  “Jehovah,  merciful  and 
gracious,  pardoning  iniquity,  transgression,  and  sin.” 

A.  Then  I am  to  understand  that,  as  in  the  antediluvi- 
an world,  there  was  a fearful  display  of  the  terrible  and 
offended  majesty  of  God  in  the  cherubim  and  the  flame 
of  fire  placed  at  the  east  gate  of  the  garden  of  Eden  ; and 
a mild  and  merciful  manifestation  of  God,  in  that  “pre- 
sence” before  which  the  patriarchs  brought  their  sacrifi- 
ces, or  at  least  which  was  often  sensibly  and  graciously- 
manifested  on  such  occasions ; so  under  the  law  there  was, 
in  contrast  with  the  terrors  of  the  Mount  Sinai,  a gracious 
presence  of  God  before  which  the  penitent  brought  their 
sacrifices,  and  offered  up  their  prayers. 

B.  Yes  ; the  cloud  of  the  Divine  presence  was  upon  the 
tabernacle,  or  rested  within  the  holy  of  holies  ; and  where- 
ever  that  was,  it  was  a pledge  of  mercy,  and  consecrated 
the  place  of  sacrifice  and  prayer.  But  this  leads  me  to 
the  second  great  design  of  the  Mosaic  institute, — to  exhibit, 
in  a more  perfect  system  of  types,  the  grace  of  that  evan- 
gelical dispensation  which  Messiah  was  to  introduce  in 
its  perfect  form,  and  to  seal  with  his  own  blood. 

A.  This  appears  a large  and  deeply  interesting  subject. 

B.  It  is  ; and,  for  that  reason,  deserves  your  most  seri- 
ous attention  ; although  I shall  be  only  able  to  suggest 
topics  for  your  future  consideration. 

A.  Will  it  not  be  necessary  that  I should  previously 
know  what  is  meant  by  a type  ? 

B.  A type,  in  the  theological  sense,  is  a sign  or  example , 
prepared  and  designed  by  God , to  prefigure  some  future 

7* 


78 


watson’s  conversations. 


thing.  Of  what  was  thus  designedly  typical  in  the  Old 
Testament,  the  key  is  furnished  by  the  New ; and  by  at- 
tending to  its  references  and  suggestions  on  this  subject, 
we  shall  enter  into  the  depths  of  the  meaning  of  many 
parts  of  the  Jewish  Scriptures,  which  would  otherwise  be 
comparatively  uninstructive  ; while  by  confining  ourselves 
to  our  infallible  guides,  our  Lord  and  his  apostles,  we  shall 
avoid  those  fanciful  interpretations  which  are  founded  upon 
some  resemblances  more  or  less  distant,  which  may  exist 
between  things  which  have  no  natural  or  appointed  relation 
to  each  other,  and  which  have  rendered  the  writings  of 
some  good  men  so  objectionable  to  every  sober  critic. 

A.  Then  you  seem  to  hint  that  there  have  been  errors 
in  the  interpretation  of  types  both  on  the  side  of  excess 
and  defect. 

B.  And  therefore  the  only  sure  guide  is  that  which  can 
never  deceive  ; that  is,  the  New  Testament,  which  in  so 
many  of  its  parts  is  a commentary  upon  the  Old.  Guided 
by  that,  a large  and  interesting  scene  of  divinely  appointed 
types,  and  symbols,  set  up  in  different  ages  for  the  edifica- 
tion of  the  ancient  Church,  and  for  the  confirmation  of 
our  faith  who  see  them  so  exactly  realized,  will  be  presented 
to  us.  We  shall  see  that  the  first  Adam  was  a type  of  the 
second  in  the  way  of  contrast;  one,  by  disobedience,  bring- 
ing in  death,  the  other,  by  obedience,  bringing  in  life  ; 
the  human  race  falling  in  one,  and  rising  again  in  the 
other  ; — that  the  salvation  of  Noah  in  the  ark  by  faith  was 
“ the  figure”  of  our  salvation  through  “ baptism,”  the  ex- 
pression of  our  faith  ; — that  Melchizedeck’s  priesthood  was 
the  designed  type  of  that  of  our  Lord;  that  the  justifica- 
tion of  Abraham  was  the  pattern  of  man’s  justification 
through  faith,  in  all  ages  ; — that  the  offering  and  “ receiv- 
ing back”  of  Isaac  was  “a  figure”  of  the  death  and  resur- 
rection of  the  beloved  and  only  Son  of  God  ; — that  as  the 
passover  was  connected  by  Divine  appointment  with  the 
salvation  and  rescue  of  Israel,  so  is  the  death  of  the  Lamb 
of  God  our  passover,  in  like  manner,  by  Divine  appoint- 
ment necessarily  connected  with  our  redemption  from  spir- 
itual bondage  ; — that  the  Jews  in  the  wilderness  presented 
the  instructive  type  of  “the  Church  in  the  wilderness”  of 
this  world,  on  its  journey  to  the  heavenly  inheritance  ; — 
that  the  land  of  Canaan  was  the  instituted  symbol  of  heaven 


CONVERSATION  IX. 


79 


to  Abraham,  and  to  all  his  believing  descendants; — that 
David  was  the  emblem  of  the  conquering  Messiah  ; — and 
that  Solomon  became  his  type,  as  ruling  a kingdom,  ex- 
tending “ from  sea  to  sea,  and  from  the  river  to  the  ends 
of  the  earth,”  and  which  he  governed  in  peace. 

A.  Since  all  these  instances  are  supported  by  the  au- 
thority of  the  New  Testament,  they  cannot  be  doubted  ; 
and  they  seem  to  suggest  to  me  the  great  and  impressive 
thought,  that  the  redemption  of  man  by  Christ  was  that  to 
which  the  events  of  all  ages,  and  the  dispensations  of  God 
to  mankind,  in  succession,  had  respect ; and  that  they 
form  but  one  grand  preparation  for  the  manifestation  of 
Christ  as  the  Savioifr  of  the  world. 

B.  You  are  right ; and  therefore  you  will  be  prepared 
to  consider  the  Mosaic  ceremonial  law  as  a typical  institu- 
tion. All  previous  sacrifices  has  borne  this  character  ; 
but  now  these  evangelical  adumbrations  or  symbols  were 
presented  to  the  eye  of  the  pious  and  inquiring  Jew  and 
proselyte  tinder  a systematic  and  impressive  arrangement. 

A.  Be  pleased  to  be  a little  more  particular. 

B.  The  tabernacle  erected  by  Moses  in  the  wilderness 
for  the  most  solemn  acts  of  worship,  you  will  recollect,  was 
divided  into  two  parts, — the  holy  place,  and  the  holy  of 
holies.  In  the  latter  was  placed  the  ark  covered  with  the 
mercy  seat,  or,  in  New  Testament  language,  God’s  “throne 
of  grace,”  overshadowed  by  the  cherubim  ; into  which 
none  but  the  high  priest,  in  his  “holy  garments  of  glory 
and  beauty,”  entered,  and  that  but  once  every  year,  with 
the  blood  of  atonement.  Sacrifices  were  offered  every 
morning  and  evening,  beside  the  various  sacrifices  brought 
by  individuals.  Every  sin,  whether  national  or  individual, 
was  expiated  by  sacrifices  ; and  once  in  the  year  there 
was  a solemn  day  of  national  expiation.  First,  a bullock 
was  slain,  and  the  blood  sprinkled  by  the  high  priest  within 
the  holy  of  holies  itself ; afterward  a goat,  whose  blood  was 
sprinkled,  in  like  manner,  before  the  mercy  seat ; then  the 
high  priest  was  to  lead  forth  a second  goat,  and,  confess- 
ing over  him  all  the  iniquities  of  the  people,  to  put  them 
upon  the  head  of  the  goat,  and  to  send  the  animal,  thus 
bearing  the  sins  of  the  people,  into  the  wilderness  ; so  that 
in  this  great  and  annual  expiation,  the  only  day  on  which 
the  high  priest  entered  into  the  holy  of  holies,  into  the 


80 


WATSON  S CONVERSATIONS. 


immediate  presence  of  God,  we  see  confession  of  sin ; the 
substitution  of  a victim  in  place  of  the  guilty ; a figurative 
transfer  of  sins;  the  sprinkling  of  blood  before  the  mercy 
seat ; the  bearing  away  of  iniquity ; and  the  actual  recon- 
ciliation of  man  to  God . 

A.  Have  we,  then,  any  authority  from  the  New  Testa- 
ment to  consider  all  these  singular  ceremonies  typical  ? for 
to  this  authority  you  have  referred  me  as  both  the  guide 
to,  and  the  guard  of,  typical  interpretations. 

B.  You  shall  yourself  be  the  judge : — St.  Paul,  in  the 
Epistle  to  the  Hebrews,  speaking  generally,  calls  the  meats 
and  drinks,  the  holy  days,  new  moons  and  Sabbaths  of  the 
Jews,  including  in  the  latter  the  services  performed  on 
those  festivals,  “a  shadow  of  things  to  come;’>  “the  body” 
of  which  shadow,  that  which  the  shadow  faintly  exhibited, 
“is  Christ.”  Again:  He  calls  the  “ sacrifices” of  the  ta- 
bernacle “ the  shadow  of  good  things  to  come,”  and  places 
them  in  contrast  with  “ the  very  image  of  the  things  ;”  that 
is,  of  the  good  things , just  before  mentioned.  Of  the  typi- 
cal appointment  and  designation  of  the  tabernacle  service, 
he  discourses  at  large  in  Hebrews  ix : “But  into  the  sec- 
ond went  the  high  priest  alone,  once  every  year,  not  with- 
out blood,  which  he  offered  for  himself  and  for  the  errors 
of  the  people;  the  Holy  Ghost  thus  signifying ” (showing 
by  this  type)  “ that  the  way  into  the  holiest  of  all,  was  not 
yet  made  manifest.”  Again : He  calls  the  tabernacle  itself 
a “figure,”  or  parable,  “for  the  time  then  present;”  and 
“ the  things  under  the  law,  patterns  of  things  in  the  hea- 
vens.” He  designates  the  holy  places  made  with  hands, 
“antitypes  of  the  true;”  and  adds,  “It  was  necessary  that 
the  patterns  of  things  in  the  heavens  should  be  purified 
with  these”  inferior  sacrifices ; “ but  the  heavenly  things 
themselves  with  better  sacrifices.” 

A.  This  sufficiently  proves  the  typical  character  of  the 
Levitical  ceremonial ; but  what  in  particular  was  taught  ? 

B.  Still  the  ancient  patriarchal  doctrines,  that  man,  the 
sinner,  could  only  be  reconciled  to  God  by  the  shedding 
of  blood ; and  that  all  human  hope  rested  upon  “ the  Lamb,” 
which  God  should  appoint  “for  a burnt  offering,”  and  that 
he  only  could  “bear  away”  the  sin  of  the  world.  But 
although  the  doctrine  was  the  same,  the  circumstances 
now  added  to  the  ancient  patriarchal  ritual  were  highly 


CONVERSATION  IX, 


81 


illustrative.  The  holiest  place  of  the  tabernacle  was  a type 
of  heaven ; Aaron  a type  of  44  the  high  priest  of  our  pro- 
fession, Christ  Jesus  44  the  mercy  seat,”  of  44  the  throne 
of  grace ;”  and  the  entrance  of  the  high  priest  with  blood, 
of  the  ascension  of  our  Lord  into  heaven  after  his  passion, 
to  make  intercession  for  us,  and  to  open  the  way  to  the 
holiest,  first  to  our  prayers,  in  which  we  draw  near  to  God, 
and  then  to  our  persons,  that  we  may  dwell  in  his  pre- 
sence for  ever.  Now,  therefore,  we  are  exhorted  to  44  draw 
near  with  boldness  to  the  throne  of  grace,  that  we  may 
obtain  mercy,  and  find  grace  to  help  in  time  of  need.” 

A.  All  these  glorious  truths  being  revealed  to  us,  we  can 
accurately  interpret  these  types ; but  how  far  may  we  con- 
clude that  they  were  known,  as  to  their  import,  to  the 
Jews  themselves? 

B.  Certainly  their  information  on  these  subjects  was  not 
equal  to  ours  ; but  their  knowledge  depended  upon  their 
spirituality.  44  The  eyes”  of  the  pious  and  prayerful  were 
44  opened  to  see  wondrous  things  out  of  the  law”  of  God, 
just  as  the  spiritual  meaning  of  the  New  Testament  is  now 
unfolded  to  the  devout  and  pious.  A veiled  truth  is  not 
wholly  hidden  ; a shadow  indicates  the  outline  of  the  sub- 
stance ; and,  as  all  these  sacrifices  were  prescribed  from 
the  earliest  ages  as  acts  of 44  faith,” — a faith,  the  object  of 
which  was  Messiah, — the  truly  pious  were  always  looking 
forward  to  a suffering  and  atoning,  as  well  as  to  a ruling 
and  victorious,  Christ,  and  to  the  redemption  to  be  effect- 
ed by  him.  David  could  introduce  him  saying, 44  Sacrifice 
and  offering  thou  wouldst  not ; a body  hast  thou  prepared 
for  me ;”  a nature  in  which  alone  he  could  suffer,  and  be- 
come a sacrifice.  And  Isaiah  speaks  of  him  as  “wound- 
ed for  our  transgressions,  and  bruised  for  our  iniquities.” 
“They  saw  the  promises  afar  off,  and  were  persuaded  of 
them  and  embraced  them.” 

A.  I now  see  the  admirable  wisdom  and  fitness  of  the 
ceremonial  law,  which  I may  perhaps  call  the  Gospel  of 
that  dispensation. 

B.  For  this  you  have  the  authority  of  St.  Paul,  who 
says,  44  For  unto  us  was  the  Gospel  preached  as  well  as 
unto  them.” 

A.  Have  we  any  instance  of  uninspired  Jewish  writers 
who  regarded  their  ceremonial  law  as  mystical  and  typical  1 


82 


watson’s  conversations. 


B.  None  of  these  writers  are  very  ancient ; and  subse- 
quently to  Christianity,  their  prejudices  lay  against  all  such 
interpretations  as  would  favour  Christian  doctrine  ; yet 
Philo,  who  lived  about  the  time  of  Christ,  regards  the  ta- 
bernacle as  typical  of  heaven,  and  the  priestly  administra- 
tion of  Messiah  there.  A gloss  upon  the  Babylonian  Talmud 
says  expressly,  “ The  figures  of  the  tabernacle  relate  to 
spiritual  figures,  that  we  may  learn  from  thence  more  sub- 
lime truths.”  And  rabbi  Bechai  observes,  “The  statutes 
of  Moses  are  a figure  of  spiritual  things,  and  those  spiritual 
things  are  above.”  Many  other  observations  of  a similar 
kind  might  be  produced  ; but  these  will  show  you,  that, 
among  the  Jewish  writers,  and  according  to  their  traditions, 
the  law  had  a mystical  signification,  and  this  being  admit- 
ted, the  faithful  in  the  earlier  times  would  study  it  with 
reference  to  a farther  design,  and  by  the  teaching  Spirit 
of  God  would  be  led  into  all  the  truth  which  was  essential 
to  their  faith  and  piety.  David,  for  instance,  knew  that 
Melchizedeck  was  a type  of  Messiah ; for  he  prophesies 
of  Messiah’s  priesthood,  as  “ of  the  order”  of  that  mystic 
personage. 

A.  But  you  mentioned  a third  design  of  the  Mosaic 
Institute. 

B.  This  was  to  provide  laws  for  them  as  a nation,  or  in 
their  political  capacity.  These  statutes  you  will  find  in 
the  writings  of  Moses.  I need  only  point  out  to  you  some 
particulars  in  which  the  laws  of  Moses  exhibit  a great  su- 
periority to  the  enactments  of  other  legislators  of  antiquity. 
I must  however  suggest,  that  there  is  one  grand  peculia- 
rity in  the  Israelitish  constitution  to  be  found  in  no  other  : 
it  was  a solemn  compact  or  covehant  between  God  as 
their  political  head,  and  them  as  his  people  or  subjects. 
They  had  no  need  of  any  legislative  assemblies,  for  their 
laws  were  all  fixed,  and  could  not  be  added  to  or  repealed  ; 
their  magistrates  had  the  sole  office  of  executing  these 
written  statutes  ; and  the  duty  of  the  people  was  to  submit 
to  them.  So  entirely  was  Jehovah  himself  a party  in  this 
civil  contract,  that  his  immediate  interposition,  to  bles3  or 
to  punish  them  as  a nation,  by  miraculous  interposition, 
through  all  the  ages  of  their  polity,  was  solemnly  engaged. 
To  obedience  were  attached  victory,  fruitful  seasons,  and 
every  kind  of  prosperity : “ The  Lord  shall  command  a 


CONVERSATION  IX. 


S3 


blessing  upon  thee  in  thy  store  houses,  and  in  all  thou 
settest  thine  hand  unto.”  On  the  other  hand,  defeat,  cap- 
tivity, blasting,  mildew,  pestilence,  with  every  other  con- 
ceivable national  calamity,  were  made  the  penalties  of 
disobedience  : “ The  Lord  shall  make  thy  plagues  won- 
derful, and  the  plagues  of  thy  seed  ; moreover,  he  will 
bring  upon  thee  all  the  diseases  of  Egypt,”  Deut.  xxviii. 

A.  For  this,  then,  as  well  as  for  other  reasons,  the  Jews 
might  be  called  indeed  a “ peculiar  people,”  as  standing  in 
so  immediate  a relation  to  God,  and  being  governed  by 
constant  miracle. 

B.  And  you  perceive  how  forcibly  this  circumstance 
proves  the  Divine  authority  under  which  Moses  acted  ; 
for,  would  any  man  of  common  prudence,  unless  conscious 
of  his  speaking  all  these  things  under  the  inspiration  and  by 
the  command  of  God,  have  ventured  to  tell  the  Israelites 
that  the  most  terrible  calamities,  bearing  the  unequivocal 
stamp  of  a supernatural  visitation,  should  follow  the  viola- 
tion of  his  institutions  ; and  that  unfailing  victories  and 
abundant  harvests,  and  exemption  from  all  the  calamities 
which  might  afflict  other  nations,  should  uniformly,  and 
in  all  cases,  attend  their  observance,  when  the  absence  of 
such  miraculous  interpositions,  in  any  one  instance,  and 
certainly  no  mortal  could  command  them,  must  have  de- 
stroyed his  credit,  and  the  influence  of  his  laws  for  ever  ? 

A.  Certainly  not ; and  has  not  the  history  of  the  Jews 
confirmed  the  fact  of  the  Divine  authority  with  which 
Moses  was  invested  when  uttering  these  promises  and 
threatenings  ? 

B.  In  the  most  striking  manner.  That  part  of  their 
history  which  is  contained  in  the  Old  Testament,  and 
which  extends  through  many  ages,  most  strikingly  shows 
that  a connection,  as  by  an  unseen  but  almighty  hand,  was 
constantly  maintained  between  their  national  obedience  and 
their  prosperity ; and  between  their  idolatries  and  other 
transgressions  of  their  law,  and  their  defeats,  famines,  cap- 
tivities, degradations,  and  miseries,  of  every  kind.  As 
often  as  they  repented  and  turned  again  to  the  Lord,  they 
obtained  mercy  ; but  their  departures  from  him,  and  their 
apostasies  from  the  faith  of  their  fathers,  were  as  uniformly 
followed  by  acts  of  vengeance  on  the  part  of  their  offended 
God  so  eminent,  as  to  hold  them  up  as  an  admonitory  ex- 


84 


watson’s  conversations. 


ample  to  all  the  nations  of  the  earth.  Their  history,  since 
their  last  dispersion  and  the  utter  destruction  of  the  king- 
dom of  Judah,  presents,  to  this  day,  a remarkable  and  most 
exact  fulfilment  of  the  denunciations  of  their  great  law* 
giver,  and  affords  standing  evidence  to  the  present  moment 
of  his  authority  and  plenary  inspiration. 

A.  To  which  of  his  denunciations  do  you  refer  1 

B.  Turn  to  Deuteronomy  xxviii,  25,  and  read. 

A.  “The  Lord  shall  cause  thee  to  be  smitten  before 
thine  enemies  ; and  thou  shalt  be  removed  into  all  the 
kingdoms  of  the  earth.” 

B.  Now,  remember  that  this  prophecy  was  uttered  more 
than  three  thousand  years  ago,  and  yet  to  this  day  the  Jews 
are  found  in  the  four  quarters  of  the  earth,  and  scarcely 
any  considerable  town  in  the  whole  civilized  world  is  with- 
out them  ; so  that  the  two  facts  are  before  us,  that  they  are 
“removed”  out  of  their  own  land,  and  are  scattered  “into 
all  the  kingdoms  of  the  earth.”  In  vaiii  would  you  look 
for  the  contemporary  nations  of  former  times.  They  also 
were  at  different  times  largely  scattered  into  different  coun- 
tries by  wars,  captivities,  and  deportations,  but  they  have 
been  long  lost  in  the  mass  ; the  Jews  alone  remain,  distinct 
and  visible  as  ever,  the  monuments  of  the  truth  of  the 
prophetic  spirit,  and  of  the  Divine  commission  of  their 
great  lawgiver.  But  read  also  the  forty-ninth  and  fiftieth 
verses. 

A.  “ The  Lord  shall  bring  a nation  against  thee  from 
far,  from  the  end  of  the  earth,  so  swift  as  the  eagle  flieth ; 
a nation  whose  tongue  thou  shalt  not  understand  ; a nation 
of  fierce  countenance,  which  shall  not  regard  the  person  of 
the  old,  nor  show  favour  to  the  young.” 

B.  You  have  here  a manifest  prediction  of  the  invasion 
and  conquest  of  the  Romans.  They  were  the  most  distant 
of  any  people  that  ever  invaded  Palestine  ; and  they  are 
therefore  said  in  the  prophecy  to  “ come  from  far.”  Their 
language  was  more  “ unknown”  and  foreign  to  the  Jews 
than  that  of  their  Assyrian,  Chaldean,  or  Egyptian  inva- 
ders ; and  when  they  are  compared  to  the  swiftness  of  “ an 
eagle,”  not  only  might  the  rapidity  of  their  conquests,  and  the 
rapacity  which  distinguished  them  be  meant,  but  an  allusion 
be  also  made  to  the  eagle  standards  of  the  Roman  armies. 
“ The  nation  of  fierce  countenance”  is  a graphic  descrip- 


CONVERSATION  IX, 


85 


lion  of  those  frowning  and  stern  legions  which  carried  un- 
relenting desolation  into  so  many  parts  of  the  world  ; and 
the  cruelty  which  usually  marked  their  conquest  nowhere 
fell  so  heavy,  or  was  directed  by  so  much  malignity  of 
feeling,  as  in  their  invasions  of  Judea.  Josephus,  the 
Jewish  historian,  speaking  of  the  capture  of  Gadara  by 
Vespasian,  says,  “The  Romans  showed  mercy  to  no  age, 
out  of  hatred  to  the  nation” 

A.  In  the  verses  which  follow,  I see  that  the  most 
horrible  calamities  were  to  happen  during  the  sieges  which 
the  Jews  should  undergo  in  their  fortified  cities  ; such  as 
famines  so  severe,  that  wives  and  husbands,  parents  and 
children,  should  envy  each  other  a morsel  of  food,  and 
contend  fiercely  with  each  other  for  it ; and  that  fathers, 
yea,  and  mothers  too,  should  eat  their  own  children ! 

B.  Will  you  then  turn  at  your  leisure  to  the  account 
given  by  Josephus  of  the  siege  of  Jerusalem  by  the  Ro- 
mans, and  you  will  find  the  following  passages  : “ Wives 
forced  the  food  out  of  the  mouths  of  their  husbands,  and 
children  out  of  the  mouths  of  their  parents  ; and,  what  was 
the  most  miserable  of  all,  mothers  out  of  the  mouths  of  their 
own  infants/’  Again  : “ Wherever  in  any  house  but  the 
shadow  of  bread  appeared,  instantly  a battle  ensued,  and 
they  who  before  had  been  on  the  most  friendly  footing, 
fought  against  each  other  with  the  greatest  fury,  that  they 
might  carry  off  some  miserable  scraps  for  their  sustenance.” 
As  for  that  still  more  affecting  part  of  the  prediction,  that 
mothers  should  be  impelled  by  the  famine  to  kill  and  eat 
their  own  infants  ; this  happened  at  the  siege  of  Samaria, 
mentioned  2 Kings  vi,  28,  29,  and  at  the  siege  of  Jerusa- 
lem by  the  king  of  Babylon ; and  thus  mournfully  does 
Jeremiah  record  the  shuddering  fact  in  Lamentations  iv, 
10  : “The  hands  of  the  pitiful  women  have  sodden  their 
own  children  ; they  were  their  meat  in  the  destruction  of 
the  daughter  of  my  people.”  And  when  Josephus  records 
the  particulars  of  a Jewish  mother  in  the  siege  by  the 
Romans, — “ a woman  distinguished  by  wealth  and  birth 
dressing  her  infant  son,  and  eating  him  secretly ,”  we  see 
the  prophecy  in  the  fifty-sixth  and  fifty-seventh  verses,  so 
circumstantially  fulfilled,  that  it  might  pass  for  the  history 
itself : “ The  tender  and  delicate  woman  among  you,  which 
would  not  adventure  to  set  the  sole  of  her  foot  upon  the 

8 


Watson’s  conversations. 


ground  for  delicateness  and  tenderness,  her  eye  shall  be 
evil  toward  her  children  which  she  shall  bear ; for  she  shall 
eat  them  for  want  of  all  things  secretly  in  the  siege  and 
straitness,  wherewith  thine  enemies  shall  distress  thee  in 
thy  gates.” 

A.  Truly  all  these  instances  of  the  exact  fulfilment  of 
the  words  of  Moses  prove,  that  he  was  but  the  medium  of 
communicating  the  words  of  Him  who  seeth  “ the  end  from 
the  beginning.”  But  you  were  speaking  of  the  political 
institutions  of  Moses,  and  proposed  to  point  out  some  of 
their  peculiarities. 

B.  Tenderness  of  human  life  was  one  of  their  cha- 
racteristics. Not  only  was  the  crime  of  murder  made 
punishable  by  death,  as  in  many  other  states  ; but  he  who 
had  killed  a man  accidentally  was  obliged  to  fly  to  a 
city  of  refuge,  or  was  left  exposed  to  the  old  custom  which 
required  the  next  of  kin  to  avenge  the  blood  of  his  relative 
by  slaying  the  killer.  Thus  was  this  ancient  practice 
restrained  from  barbarity  by  the  provision  of  an  asylum 
until  the  case  could  be  inquired  into  by  the  judges ; and 
caution  was  enforced  upon  all,  lest,  by  carelessly  killing  a 
fellow  creature,  they  should  be  subject  to  the  inconvenience 
of  flying  to  one  of  the  cities  of  refuge  and  remaining  there 
often  for  a considerable  time.  Even  an  ox  which  gored 
a man  to  death  was  destroyed,  to  render  the  owners  of 
cattle  careful  ; and  if  the  owner  had  been  told  of  the  dan- 
gerous propensities  of  his  beast,  and  neglected  to  restrain 
it,  he  was  subject  to  the  same  penalty. 

A.  Was  not  slavery  permitted  by  Moses  to  the  Jews,  as 
in  most  other  ancient  nations  ? 

B.  The  Hebrews  themselves  were  all  free ; only  a 
debtor  might  be  made  a bondman  for  a period  not  exceed- 
ing seven  years,  in  payment  of  his  debt ; or  this  punish- 
ment might  be  inflicted  upon  a thief  unless  he  made  res- 
titution. The  bondage  might  indeed  be  continued  longer, 
but  only  by  consent  of  the  bondman  himself ; and  then  he 
was  obliged  to  be  made  free  at  the  jubilee.  Perpetual  invo- 
luntary servitude  was  unknown  among  the  Jews  as  to  their 
brethren.  Foreigners  taken  in  war,  purchased,  or  born  in  the 
family,  might  be  held  in  perpetual  servitude ; but  provision 
was  made  for  their  humane  treatment  : they  had  the  full 
enjoyment  of  the  Sabbath ; they  partook  of  the  enjoyments 


CONVERSATION  IX. 


87 


of  the  three  great  annual  festivals  ; and  had  a right 
to  gather  what  grew  spontaneously  on  the  seventh  or  sab- 
batical year,  when  the  ground  was  left  uhtilled.  Their 
state  formed  an  entire  contrast  to  the  condition  of  slaves 
in  all  other  countries,  and  to  those  of  the  West  Indies  in 
our  day  ; to  which  is  to  be  added,  that  they  were  chiefly 
of  those  nations  of  Canaan  or  its  neighbourhood  whom  God 
had  placed  under  judicial  malediction , and  so  established 
no  example  to  us.  The  oppression  of  this  class  of  men  was 
forbidden  under  a sanction  which  no  other  nation  ever 
thought  of  or  could  enact : “ Thou  shalt  not  oppress  a hired 
servant  whether  he  be  of  thy  brethren  or  of  the  strangers 
that  are  within  thy  gates,  lest  he  cry  against  thee  to  the 
Lord,  and  it  be  sin  unto  thee which  implies,  that  God 
would  punish  it  by  immediate  visitation  of  his  displeasure, 
according  to  the  standing  mode  in  which  the  Jews  wrere 
governed  by  God,  and  his  laws  enforced.  The  killing  of 
a slave  Was  also  murder  by  the  Mosaic  law,  but  in  no 
ancient  law  beside  ; nor,  to  our  shame  be  it  spoken,  for  a 
long  time  in  our  own  slave  colonies. 

A.  I think  I havo  read  in  some  ancient  authors,  that 
the  Jews  were  inhospitable  to  strangers. 

B.  So  they  were  represented  by  some,  because  they  were 
enjoined  to  avoid  that  intercourse  which  would  lead  to  a 
participation  in  their  idolatrous  customs.  But  strangers 
were  at  all  times  naturalized  among  the  Jews,  and  shared 
equally  the  protection  of  the  law  : “ Thou  shalt  neither 
vex  nor  oppress  a stranger,  for  ye  were  strangers  in  the 
land  of  Egypt.”  But  there  wrere  other  provisions  which 
mark  the  merciful  and  benevolent  character  of  the  Jewish 
law.  To  maintain  a brotherly  feeling  among  them,  they 
were  forbidden  to  take  usury  one  of  another  ; and  to  re- 
lieve him  “ when  fallen  into  decay,  and  waxed  poor,” 
which  among  no  other  people  was  ever  made  a point  of 
legal  injunction.  The  gleanings  of  the  field  were  by  law 
reserved  to  the  poor  ; and  if  a poor  man  pledged  his  gar- 
ment, it  was  to  be  restored  to  him  before  night-fall,  that  he 
might  not  be  exposed  to  the  cold,  destitute  of  covering. 
Even  beasts  of  unequal  strength,  as  the  ox  and  the  ass, 
were  not  to  be  yoked  together  ; a kid  was  not  to  be  seethed 
in  its  mother’s  milk  ; and  it  was  forbidden  to  take  the  young 
of  birds  and  the  dam  together. 


88 


watson’s  conversations. 


A.  May  not  the  Jews  be  considered  as  having  a perfect 
political  freedom  ? 

B.  Certainly  their  constitution  was  in  the  best  sense  a 
free  one.  How  could  it  be  otherwise  when  they  had  God 
for  their  Sovereign,  whose  “ service  is  perfect  freedom  ?” 
They  were  twelve  independent  tribes,  each  family  being 
under  its  natural  head,  and  each  tribe  under  its  political 
head,  or  judge,  who  was  bound  by  the  laws  delivered  by 
God,  and  which  regulated  all  things  on  principles  of  justice 
and  mercy.  When  they  forsook  God  they  lost  their  civil 
freedom,  with  all  the  other  blessings  which  they  enjoyed. 

A.  Was  education  general  among  them  ? 

B.  That  all  could  read  is  clear  from  its  being  made  the 
duty  of  all  parents  to  teach  their  children  the  law ; which 
supposes  that  copies  of  it  were  in  their  hands,  and  that 
they  could  use  them  for  this  purpose.  National  educa- 
tion was  therefore  enjoined  as  one  of  the  institutions  of 
Moses. 

A.  Was  encouragement  given  to  literary  pursuits  ? 

B.  The  Levites  had  no  portion  of  the  land  assigned  to 
the  tribes  when  they  took  possession  of  Canaan,  but  in 
lieu  of  this  they  had  a tenth  of  the  whole  produce,  and 
were  diffused  among  the  people  ; so  that  they  had  leisure 
to  apply  themselves  to  the  literature  of  the  day  : from  them 
the  priesthood  was  furnished ; and  they  were  scribes, 
registrars,  superintendents  of  weights  and  measures,  geo- 
metricians, and  physicians. 

A.  I suppose,  then,  we  must  conclude  that  had  the  Jews 
been  faithful  to  their  God,  they  would  have  exhibited  a 
picture  of  national  prosperity  and  happiness  beyond  all 
comparison  with  the  nations  of  antiquity. 

B.  Yes ; and  at  many  periods  of  their  history  they  were 
truly  prosperous  and  happy.  Even  in  the  times  of  the 
judges,  (four  hundred  and  sixty  years,)  “ not  one  fourth 
was  passed  under  foreign  oppression  ; and  many  of  the 
servitudes  seem  to  have  been  local,  extending  over  certain 
tribes,  not  over  the  whole  nation.  Above  three  hundred 
years  of  peaceful  and  uneventful  happiness  remain,  to  which 
history,  only  faithful  in  recording  the  crimes  and  sufferings 
of  man,  bears  the  favourable  testimony  of  her  silence.” 
( Milman .)  To  these  we  must  add  a great  part  of  the  reign 
of  David,  and  of  Solomon,  with  a few  other  favourable 


CONVERSATION  X. 


89 


periods  produced  by  the  influence  and  example  of  good 
kings,  and  which  arrested  for  a time  the  downward  course 
of  “a  stiff-necked  and  disobedient  people.”  Had  they 
been  obedient,  the  benignant  and  interposing  providence 
of  God,  a fruitful  land,  regular  harvests,  equal  laws,  and  a 
pure  and  beneficent  religion,  would  have  made  the  exult- 
ing words  of  Moses  always  applicable  to  them  : “ Happy 
art  thou,  O Israel ! What  people  is  like  unto  thee,  a 
people  saved  of  the  Lord  j” 


CONVERSATION  X. 

Preservatives  against  Idolatry — Evils  of  Idolatry — Ex- 
termination of  the  Canaanites — Wanderings  in  the  Wil- 
derness— Entrance  into  Canaan — Miracles — Kingly  Go- 
vernment— Schools  of  the  Prophets — The  Prophets. 

A.  You  mentioned  a fourth  leading  purpose  of  the  law, 
— to  preserve  the  people  from  idolatry. 

B.  This  also  is  an  important  view.  Idolatry  is  of  two 
kinds — the  association  of  other  deities,  the  fictions  of  our 
imagination,  with  the  true  God,  as  objects  of  fear  or  trust ; 
and  the  making  of  images  or  representations  of  him,  or  of 
his  attributes,  which  also  has  uniformly  led  to  the  basest 
superstition.  Both  are  forbidden  in  the  first  and  second 
commandments ; and  in  every  case  idolatry  was  punished 
with  death.  If  any  city  fell  into  this  crime,  it  was  to  be 
wholly  destroyed,  with  its  inhabitants  and  their  property. 
So  fearfully  punished  was  this  crime  against  the  majesty 
of  heaven,  and  against  the  purity  of  society ! 

A.  But  may  not  idolaters  be  considered  rather  as  objects 
of  pity,  because  of  their  ignorance  and  absurdities,  than 
as  so  deeply  criminal  ? 

B.  Idolatry  is  always  in  Scripture  treated  as  a voluntary 
offence;  and  in  all  the  ancient  nations  connected  with  the 
Jews,  and  in  those  ancient  times,  it  was  manifestly  so. 
Their  traditions  spoke  of  God ; the  great  interventions  of 
the  true  Jehovah,  during  the  early  Jewish  history,  were 
manifestations  of  his  supreme  glory  before  the  surrounding 
nations ; and  all  nature  stood  before  them  in  demonstration 

8* 


90 


watson’s  conversations. 


of  his  “eternal  power  and  Godhead.”  St.  Paul  directly 
charges  them  with  refusing  “to  glorify”  Jehovah  “as 
God,”  even  when  “ they  knew”  him  ; and  therefore  de- 
clares that  they  were  “ without  excuse.” 

A.  This  I did  not  advert  to. 

B.  Nor,  perhaps,  have  you  fully  considered  how  many 
evils,  both  as  they  affect  an  individual  in  relation  to  God, 
and  the  civil  society  of  which  he  is  a member,  are  involved 
in  idolatry.  It  destroys  all  trust  in  God  ; it  prevents  his 
being  worshipped  as  supreme ; it  gives  the  reins  to  the 
imagination,  and  fdls  it  with  monstrous  and  polluted  con- 
ceptions ; it  debases  the  intellect,  and  makes  men  the  slaves 
of  superstitious  terror : in  a word,  it  destroys  all  true  reli- 
gion, which  essentially  rests  upon  the  unity  and  supremacy 
of  God.  Where  these  are  not  the  objects  of  a steady  faith, 
there  can  be  no  moral  law,  for  the  will  of  different  deities 
may  be  different ; no  providence , for  one  deity  may  be 
angry  with  us,  though  another  may  be  supposed  propitious ; 
there  can  be  no  holiness,  for  the  idols  of  paganism  have 
ever  been  invested  with  an  immoral  character ; and  there 
can  be  no  hope  of  forgiveness,  since  the  only  method  of 
human  salvation  established  by  God  from  the  beginning, 
rested  upon  the  doctrine  that  there  is  “ one  God,  and  one 
Mediator.”  An  idol  you  know  “ is  nothing,”  a mere  fig- 
ment of  the  fancy ; and  therefore  to  trust  in  that,  is  to 
trust  in  nothing.  Thus  idolatry  destroys  all  religion. 

A.  For  that  reason  I perceive  that  it  was  an  act  of 
mercy  to  man  to  restrain  it  by  severe  penalties. 

B.  Yes;  and  because  it  destroys  all  morality  as  well  as 
religion,  the  Mosaic  legislation  would  have  been  highly 
deficient,  had  it  not  restrained  it  by  civil  penalties.  The 
Canaanites  and  other  idolatrous  nations  sacrificed  their 
children,  by  burning  them  alive  to  Moloch.  The  worship 
of  Baal  was  grossly  impure ; and,  indeed,  cruelty  and 
impurity  have  ever  been  the  leading  characters  of  idol- 
atry to  the  present  day.  It  was  therefore  a crime  against 
society  as  well  as  against  God  ; and  the  severity  of  his 
law  spread  a shield  of  protection  over  the  helpless  infant, 
prevented  a savage  and  cruel  disposition  from  being  incul- 
cated by  the  influence  of  superstition,  and  preserved  the 
purity  of  the  public  morals. 

A.  I acknowledge  my  folly  in  considering  idolatry  rather 


CONVERSATION  X. 


91 


as  an  object  of  pity  than  of  disgust  and  horror.  But  why 
were  the  Jews  prohibited  from  worshipping  even  the  true 
God  in  groves,  and  on  the  tops  of  hills? 

B.  Because  these  were  the  places  in  which  the  Canaan- 
ites  performed  their  idol  worship,  and  because  the  practice 
favoured  the  notion  of  local  deities.  Great  care  also  was 
taken  to  forbid  every  idolatrous  and  superstitious  practice ; 
hence  witchcraft  and  necromancy  were  made  capital 
crimes;  and,  among  lesser  things,  the  shaving  of  the  head 
in  a particular  manner,  the  wearing  of  garments  in  which 
linen  and  woollen  were  interwoven,  the  sowing  of  a field 
with  different  kinds  of  grain,  and  other  practices  to  which 
superstition  had  attached  a magical  charm  and  virtue.  The 
great  object  of  the  whole  was,  to  turn  the  Jews  from  all 
creatures,  and  from  all  dependence  on  chance,  or  the  ope- 
ration of  occult  powers  of  nature,  as  well  as  from  idols,  to 
the  ennobling  habit  of  trusting  only  in  the  living  God . 

A.  May  the  impious  and  abominable  rites  introduced 
by  idolatry  so  universally  among  the  inhabitants  of  Canaan, 
account  for  the  command  given  to  the  Israelites  to  extermi- 
nate them  entirely? 

B.  Even  so.  They  had  been  borne  with  much  long- 
suffering  ; they  had  been  warned ; and,  since  they  had 
forfeited  their  lives  to  their  offended  God,  he  was  “just  in 
the  judgments”  which  he  inflicted  upon  them. 

A.  Have  not  some  infidel  writers  objected  to  this  pro- 
ceeding, as  involving  their  children  ? 

B.  Yes ; but  they  forgot  that  in  the  course  of  providence, 
when  famines,  plagues,  and  earthquakes  visit  a nation  for 
sin,  children  are  sufferers  in  the  common  calamity.  In  this 
case  the  parents  are  punished  in  their  children  ; and  for 
children  dying  before  actual  sin,  a full  provision  is  made,  as 
to  their  eternal  happiness,  by  the  mercy  of  God  in  Christ. 

A.  Do  they  not  also  object  to  the  Jews  being  made  the 
instruments  of  this  vengeance,  as  tending  to  produce  in 
them  a cruel  disposition? 

B.  It  becomes  not  men  to  sit  in  judgment  upon  the  ways 
of  God  ; but  these  objectors  do  not  see  that  the  great 
reason  of  this  was,  that  the  Jews  themselves,  wielding  the 
sword  of  Divine  justice  against  a guilty  race,  might  receive 
a more  awful  conviction  of  “the  severity  with  which  the 
moral  Governor  of  the  world  treats  wickedness,  and 


92 


watson’s  conversations. 


punishes  idolatry.”  As  for  the  tendency  to  produce  a cruel 
disposition,  this  is  refuted  by  the  fact,  that  the  ancient 
Jews  were  of  a much  milder  character  than  any  of  the 
nations  of  antiquity;  and  as  they  must  have  regarded 
themselves  in  this  case  as  the  instruments  of  the  Divine 
justice,  a sufficient  check  was  by  this  solemn  considera- 
tion put  upon  all  malignant  passions. 

A.  You  will  now  permit  me  to  ask  a few  miscellaneous 
questions  which  have  occurred  to  me  while  reading  the 
earlier  historical  books  of  the  Old  Testament.  Is  it  lawful 
to  inquire  what  might  be  the  reasons  for  keeping  the  Israel- 
ites forty  years  in  the  wilderness  ? 

B.  The  principal  reason  is  revealed.  It  was  to  punish 
“ a disobedient  and  gainsaying  people,”  and  to  make  them 
“ ensamples  to  us ;”  lest  we  should  by  murmuring,  unbelief, 
and  love  of  the  world,  lose  that  heavenly  rest,  of  which 
Canaan  was  the  type.  St.  Paul  therefore  admonishes  us 
in  these  words  : “ Let  us  therefore  fear,  lest  a promise 
being  left  us  of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it.”  But  as  the  designs  of  God  are 
often  wondrously  involved  in  each  other,  and  a leading 
purpose  is  connected  with  many  secondary  and  yet  import- 
ant ones,  we  may  suppose  that  time  was  thus  given  for  the 
religious  training  up  of  a new  generation,  who  had  not  been 
debased  in  spirit  by  the  long  slavery  of  Egypt,  or  infected 
with  its  idolatries.  An  opportunity  was  also  afforded  for 
the  continuance  of  that  miraculous  guidance  of  the  host  of 
Israel  by  the  visible  Deity,  which  rendered  the  type  of  “ the 
Church  in  the  wilderness”  more  perfect  and  instructive ; 
and  by  which  a testimony  was  borne  against  idolatry  on 
the  borders  of  those  countries  along  which  the  Israelites 
pursued  their  marches.  There  was  also  a greater  display 
of  “ the  riches  of  the  long-suffering  of  God”  toward  the 
Canaanites,  in  this  delay  of  their  punishment. 

A.  Was  the  Jordan,  which  was  so  miraculously  divided, 
a large  river  ? 

B.  Travellers  describe  it,  in  its  ordinary  channel,  to  be 
deep  and  rapid,  about  as  broad  as  the  Thames  at  Windsor. 
At  one  period  of  the  year,  however,  from  the  melting  of  the 
mountain  snows,  it  overflows  its  banks,  and  more  than 
doubles  its  breadth ; and  it  was  at  this  period  that  the 
passage  took  place ; so  that  the  miracle  was  rendered  the 


CONVERSATION  X. 


93 


more  illustrious.  An  assurance  was  thus  given,  that  God 
would  go  before  his  people  into  Canaan,  and  that  no  ob- 
stacle should  be  able  to  impede  their  progress ; for  as  soon 
as  the  feet  of  the  priests  bearing  the  ark  touched  the  stream, 
the  flow  of  the  river  was  arrested,  and  the  channel  became 
dry  ; or,  as  it  is  graphically  described  by  the  sacred  his- 
torian, “ Then  the  waters  which  came  down  from  above 
stood  and  rose  up  upon  a heap,  very  far  from  the  city 
Adam,  and  those  that  came  down  toward  the  sea  of  the 
plain,  failed  and  were  cut  otf.”  The  place  where  the  Is- 
raelites crossed  the  river  was  called  in  our  Saviour’s  time 
Bethabara,  or  “the  place  of  passage.” 

A.  In  what  did  the  sin  of  Achan  consist  ? 

B.  In  taking  of  the  spoil  which  was  either  appointed  to 
be  destroyed,  or  appropriated  to  God’s  treasury,  and  there- 
fore was  called  “an  accursed”  or  devoted  “thing.”  His 
detection  also  showed,  that  no  secret  crime  could  be  hid- 
den from  the  Lord. 

A.  As  this  detection  of  Achan  by  the  lot  showed  the 
omniscience  of  Jehovah,  so  the  miracle  of  the  sun  and 
moon  standing  still,  manifested  his  power  over  universal 
nature. 

B.  True ; and  there  might  be  a farther  reason  for  this 
signal  event : to  the  Israelites  it  was  a striking  illustration 
of  the  power  of  God  over  the  most  distant  objects  in  nature, 
as  well  as  those  nearest  to  them.  As  Joshua  is  said  to 
have  “gone  up  from  Gilgal  all  night,”  it  is  probable  that 
the  miracle  took  place  early  in  the  morning.  The  sun  had 
risen  above  Gibeon  which  was  to  the  east,  and  the  moon 
was  setting  over  Ajalon  to  the  west,  so  that  each  luminary 
was  in  sight,  when  the  whole  celestial  machinery  was  stop- 
ped by  the  hand  of  its  great  Artificer,  with  less  trouble, 
and  less  danger  of  injury,  than  any  one  of  us  can  stop  a 
watch.  But  to  the  Canaanites  who  worshipped  the  “host 
of  heaven,”  and  to  whom  the  sun  and  moon  were  the  great- 
est of  their  deities,  the  miracle  would  be  peculiarly  appal- 
ling. They  beheld  these  great  visible  celestial  gods,  in 
whom  they  trusted,  arrested  in  their  course,  at  the  com- 
mand of  the  general  of  the  God  of  Israel,  and  prolonged 
their  light,  only  to  favour  their  enemies  in  the  pursuit  of 
their  own  routed  forces.  Well  might  it  be  said,  “There 
was  no  day  like  that  before  it  or  after  it,  that  the  Lord 


94 


watson’s  conversations. 


hearkened  to  the  voice  of  a man,”  so  as  to  arrest  the  whole 
course  of  nature  ; “ for  the  Lord  fought  for  Israel.” 

A.  Where  was  the  ark  of  the  Lord,  with  its  tabernacle, 
stationed  after  the  Israelites  took  possession  of  the  land 
of  Canaan? 

B.  In  Shiloii,  as  recorded  Joshua  xviii,  1,  where  it  ap- 
pears to  have  been  placed  with  great  solemnity  ; for  “ the 
whole  congregation  of  Israel”  were  assembled  on  the  oc- 
casion. Shiloh  was  situated  in  the  south  part  of  the  tribe 
of  Ephraim,  and  lay  about  two  hours’  journey  from  Jeru- 
salem. To  this  place,  therefore,  the  people  went  up,  and 
there  the  great  national  acts  of  worship  were  performed. 
The  ark  continued  at  Shiloh  all  the  days  of  Joshua,  and 
through  the  whole  period  of  the  judges  of  Israel  to  the  time 
of  Samuel  the  prophet,  and  till  just  before  the  death  of 
Eli, — a period  of  about  three  hundred  and  fifty  years.  In 
the  days  of  Eli  it  was  taken  by  the  Philistines,  after  a 
great  defeat  of  the  Israelites,  and  by  them  was  sent  back 
on  account  of  the  plagues  inflicted  upon  them  by  God : it 
then  remained  in  the  city  of  Kirjath-jearim  forty-six  years. 
From  this  place,  which  is  the  same  as  the  Baale  of  Judah, 
mentioned  2 Sam.  vi,  2,  David  brought  it  with  great  pomp 
to  Jerusalem  ; a city  which  he  had  adorned  with  public 
buildings,  and  made  very  magnificent,  and  where  he  had 
prepared  a tabernacle  for  its  reception  on  Mount  Sion. 
It  was  afterward  deposited  in  the  temple  of  Solomon, 
where  it  remained  to  the  Babylonian  captivity,  and  was 
lost  with  other  sacred  vessels  with  which  that  edifice  was 
enriched. 

A.  Why  was  the  request  of  the  Israelites  to  have  a king, 
reckoned  to  them  as  an  offence? 

B.  Not  that  monarchy  is  an  objectionable  form  of  govern- 
ment in  itself ; for,  indeed,  the  Lord  was  their  King  : but, 
First,  because  it  implied  ingratitude  to  Samuel,  who  had 
governed  them  with  singular  uprightness  and  ability  ; and, 
Secondly  and  chiefly,  because  it  implied  a distrust  in  the 
special  intervention  of  God  in  raising  up  judges  for  them, 
and  defending  them  while  the  tribes  existed  as  distinct 
and  small  republics,  with  no  bond  of  connection  but  their 
religion,  their  national  festivals,  and  their  covenant  with 
God.  They  wished  to  be  organized  into  one  political 
body,  with  a king  “ to  go  out  before  them”  in  their  wars, 


CONVERSATION  X. 


95 


like  other  nations.  They  were  faithfully  warned  by  Samuel 
against  the  consequences  which  would  ensue  from  this 
imitation  of  the  oriental  despotisms  ; but,  as  they  persist- 
ed,  Samuel  was  commissioned  to  anoint  Saul  as  their 
sovereign : and  it  is  remarkable  that  after  two  illustrious 
and  successful  reigns,  those  of  David  and  Solomon,  that 
very  evil  which  they  hoped  to  remedy  by  altering  the  go- 
vernment first  established  by  Almighty  God,  namely,  the 
divided  state  of  a community  separated  into  tribes,  was 
brought  upon  them,  by  the  rending  of  the  confederacy,  and 
the  establishment  of  two  rival  kingdoms,  Israel  and  Judah. 
So  sin  meets  its  punishment  often  in  its  own  way.  Yet, 
notwithstanding  that  partial  rejection  of  God,  which  was 
implied  in  setting  up  a kingly  government  without  his  au- 
thority, God  did  not  forsake  them,  but  renewed  his  pro- 
mises of  favour  both  to  their  king  and  them,  upon  condition 
of  their  obedience.  This  also  is  to  be  said  for  the  Israel- 
ites in  the  affair, — that  they  considered  their  king  as  the 
deputy  or  viceroy  of  God  himself ; and,  therefore,  they  did 
not  elect  him  themselves,  but  asked  of  God  to  appoint  a 
king  to  be  over  them. 

A.  Who  were  “ the  prophets,”  and  the  “ sons  of  the  pro- 
phets,” mentioned  in  Samuel,  and  the  other  subsequent 
historical  books  1 

B.  The  sons  of  the  prophets  are  generally  understood  to 
be  young  men  who  were  educated  in  the  schools  of  the 
prophets,  under  an  inspired  prophet,  in  the  knowledge  of 
religion  and  sacred  music  ; and  who  were  thus  qualified  to 
teach  religion  and  morality,  and  to  celebrate  the  praises 
of  God  in  sacred  verse  and  chants,  accompanied  by  instru- 
mental music.  They  were  not  confined  ta  any  particular 
tribe,  but  seem  to  have  been  persons  who  voluntarily  de- 
voted themselves  wholly  to  the  study  and  exercises  of  reli- 
gion. It  is  probable  that  God  often  chose  the  prophets, 
whom  he  specially  inspired,  out  of  these  schools,  though 
certainly  not  exclusively.  The  sons  of  the  prophets  also 
appear  to  have  been  occasionally  visited  with  a temporary 
inspiration  ; an  instance  of  which  you  have  in  the  history 
of  Saul  : “ A company  of”  these  “ prophets  met  him,  and 
the  Spirit  of  God,”  the  same  Spirit  by  which  they  were 
influenced,  “came  upon  him,  and  he  prophesied  among 
them.”  This  kind  of  prophesying  was  probably  the  cele- 


06 


WATSON  *S  CONVERSATIONS, 


bration  of  the  praises  of  God,  under  inspired  impulse,  in 
sacred  songs,  accompanied  with  musical  instruments. 

A.  But  the  'prophets , so  called  by  way  of  eminence,  were, 
I presume,  of  a higher  order  than  these ; although  it  ap- 
pears to  me  a very  interesting  circumstance,  that  a regular 
body  of  men  should  have  existed  in  the  Jewish  Church  as 
a kind  of  religious  teachers,  and  employed  in  the  wrork  of 
offering  up  public  praises  to  God. 

B.  No  doubt,  in  the  best  ages  of  the  Jewish  common- 
wealth, these  schools  of  the  prophets,  existing  in  various 
parts  of  the  country,  would  exercise  a very  beneficial  in- 
fluence upon  the  people  ; and  many  a sweet  sequestered 
spot,  as  well  as  the  crowded  town,  was  made  to  resound 
with  the  high  praises  of  the  God  of  Israel,  while  their 
occasional  inspirations  would  give  them  great  authority 
among  the  people.  But  in  the  national  defections  from 
truth  and  piety  which  followed,  these  schools  were  corrupt- 
ed ; and  the  “ false  prophets,”  who  so  often  deceived  the 
people,  and  pretended  a Divine  commission,  and  against 
whom  so  many  judgments  you  find  frequently  threatened, 
proceeded  from  them.  “ The  prophets,”  properly  so 
called,  fell  not  into  these  corruptions  ; but  stand  before  us 
in  all  the  inflexibility  of  fidelity  to  their  God,  and  in  the 
high  and  fearless  attitude  of  public  reformers ; awed  neither 
by  the  threats  of  princes  nor  by  popular  clamour  ; shun- 
ning no  reproach,  and  fearing  no  form  of  martyrdom  ; but 
intent  only  upon  delivering  their  message  from  God  to  an 
apostatizing  people,  in  order  to  arrest  the  progress  of  na- 
tional vice  and  error,  to  restore  the  pure  worship  of  God, 
and  the  authority  of  his  laws,  and  to  rescue  their  country 
from  those  evils  which,  in  their  sublime  and  terrific  visions, 
they  saw  hanging  over  it  in  every  form  of  calamity.  Rais- 
ed up  in  succession  by  the  call  and  inspiration  of  God, 
they  were  the  heroic  champions  of  piety  toward  God,  and 
justice  toward  men.  Hence  their  severe  rebukes  of  every 
species  of  oppression  ; their  espousal  of  the  cause  of  the 
poor,  the  fatherless,  and  the  widow  ; and  their  remonstran- 
ces with  the  nobles  of  the  land,  and  even  with  kings,  on 
every  violation  of  duty.  With  all  this  we  see  in  them  an 
entire  freedom  from  the  spirit  of  faction.  Kings  and  prin- 
ces are  treated  with  boldness  and  fidelity,  but  always  with 
the  respect  due  to  their  station  ; and  when  the  wrongs  of 


CONVERSATION  X. 


97 


the  people  are  espoused  by  them,  they  practise  none  of  the 
arts  of  the  demagogues  of  other  nations  by  which  they  flat- 
tered popular  passions,  in  order  to  obtain  celebrity.  They 
were  kept  from  all  these  feelings  by  the  impressive  solem- 
nity of  their  commission,  and  the  power  of  their  inspira- 
tion ; and,  fixing  their  regards  only  upon  their  high  duties, 
they  despised  all  inferior  considerations.  They  usually 
resided  in  retired  places,  often  in  obscurity,  and  generally 
in  comparative  poverty ; and  though  by  good  kings  they 
were  honoured,  and  their  counsels  were  sought,  they  were 
but  occasional  residents  at  their  courts.  Their  apparel 
was  mean,  and  often  symbolical  of  the  mournful  moral  state 
of  the  people  among  whom  they  prophesied.  Elijah  was 
clothed  with  skins  ; Isaiah  wore  sackcloth,  which  seems  to 
have  been  the  ordinary  dress  of  the  prophets.  From  the 
piety  of  individuals,  they  sometimes  received  presents  of 
bread,  fruits,  and  honey  ; but  Elisha  refused  the  costly 
presents  of  Naaman,  the  Syrian,  and  inflicted  the  punish- 
ment of  leprosy  upon  his  covetous  servant  Gehazi,  who 
clandestinely  obtained  part  of  them.  You  will  observe 
several  incidental  circumstances,  as  you  read  the  histori- 
cal books  of  Kings  and  Chronicles,  which  indicate  their 
general  habits,  their  frugality,  and  their  contempt  of  luxu- 
ry. The  woman  of  Shunam,  who  appears  to  have  been 
in  good  circumstances,  put  only  a few  plain  and  common 
utensils  into  the  chamber  which  she  prepared  for  the  pro- 
phet on  his  visits.  The  angel  gave  to  Elijah  only  bread 
and  water  for  a long  journey.  The  same  sustenance  was 
administered  by  Obadiah,  the  governor  of  the  king’s  house- 
hold, to  the  prophets  whose  lives  he  saved  from  a cruel 
persecution  and  massacre.  Elisha  was  called  from  the 
plough,  and  lived  in  poverty ; Amos  was  a herdsman,  and, 
externally,  did  not  improve  his  condition ; and  the  sons  of 
the  prophets  who  lived  under  the  direction  of  Elijah  and 
Elisha,  erected  their  own  dwellings,  and  cut  down  the  tim- 
ber with  their  own  hands.  Thus  they  despised  secular 
riches  and  favours,  and  discharged  their  high  ofliee  unawed 
by  persecutions  and  death,  which  many  of  them  suffered 
in  the  most  frightful  forms. 

A.  I have  been  in  the  habit  of  regarding  the  prophets 
separately,  rather  than  as  a succession  of  men  raised  up 
from  age  to  age  to  fulfil  so  important  a ministry.  I thank 
9 


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watson’s  conversations. 


you  for  calling  my  attention  to  the  order  of  prophets,  if  I 
may  so  speak  ; and  I now  contemplate  them  with  greater 
reverence.  The  disobedience  of  the  Jews  to  such  mes- 
sengers sent  to  them  in  so  long  a succession,  and  accre- 
dited as  they  often  were  with  miraculous  powers,  surely 
rendered  them  quite  inexcusable. 

B.  And  you  will  find  that  the  pious  Jews  were  so  im- 
pressed with  this,  that  they  attributed' the  overthrow  of 
their  city  and  state  to  that  habitual  and  obstinate  disre- 
gard, which,  with  the  exception  of  a few  short  periods,  they 
showed  toward  the  prophets  of  the  Lord  : always  afraid 
of  the  true  prophets,  hating  them  for  their  fidelity,  and 
infatuated  with  their  passion  for  Heathen  superstition  and 
idolatry,  they  sought  for  and  rewarded  those  who  would 
“ prophesy  to  them  smooth  things and,  as  they  sought 
delusion,  they  were  suffered  to  fall  into  it.  The  passage 
in  which  their  disobedience  to  the  messengers  of  God  is 
expressed,  you  will  find  2 Chronicles  xxxvi,  15-17. 

A.  I will  turn  to  it:  “And  the  Lord  God  of  their 
fathers  sent  to  them  by  his  messengers,  rising  betimes  and 
sending ;” — 

B.  That  is,  continually  and  carefully  sending,  as  persons 
rise  early  to  a work  of  great  importance  and  on  which 
they  have  set  their  heart.  But  read  on. 

A.  “ Because  he  had  compassion  on  his  people,  and  on 
his  dwelling  place ; but  they  mocked  the  messengers  of 
God,  and  despised  his  words,  and  misused  his  prophets, 
until  the  wrath  of  the  Lord  arose  against  his  people,  till 
there  was  no  remedy  : therefore  he  brought  upon  them 
the  king  of  the  Chaldeans,  who  slew  their  young  men  with 
the  sword  in  the  house  of  their  sanctuary,  and  had  no 
compassion  upon  young  man  or  maiden,  old  man,  or  him 
that  stooped  for  age  : he  gave  them  all  into  his  hand.” 

B.  And  does  this  teach  us  no  lesson  ? 

A.  It  teaches  us,  by  the  force  of  examples  so  awfully 
monitory,  the  great  guilt  and  danger  of  “rejecting  the 
word  of  the  Lord.” 

B.  You  recollect,  too,  that  if  the  first  national  destruc- 
tion of  the  Jews  by  the  king  of  Babylon  was  brought  upon 
them  for  their  disobedience  to  his  prophets,  their  rejection 
of  Christ,  and  the  words  of  his  inspired  apostles,  led  to  the 
“ sorer  punishment”  of  their  miserable  overthrow  by  the 


CONVERSATION  XI. 


99 


Romans.  The  same  44  prophets,”  the  same  great  44  Teach- 
er sent  from  God,”  the  same  apostles  and  evangelists,  daily- 
speak  unto  us,  and  call  us  to  repentance,  faith,  and  perse- 
vering holiness  ; let  us  then  attend  to  those  standing  and 
impressive  warnings  which  the  history  of  the  Jews  exhibits, 
and  pray  that  we  may  be  enabled  to  44  give  the  more  ear- 
nest heed  to  the  things  which  we  have  heard,  lest  at  any 
time  we  should  let  them  slip.” 


CONVERSATION  XI. 

Saul — Witch  of  Endor — David — Solomon — Destruction 
of  the  Kingdoms  of  Israel  and  Judah — Samaritans — Res- 
toration of  Judah — Moral  state  of  Judea  after  the  return 
from  the  Captivity — Second  Temple — Alexander  the  Great 
— Jewish  Colonies — Septuagint — Hellenistic  Jews — Jewish 
Literature . 

A.  As  to  the  writings  of  the  prophets,  I shall  take  an- 
other opportunity  of  making  some  inquiries ; at  present, 
suffer  me  to  ask  a few  questions  which  respect  circum- 
stances in  the  history  of  the  Jews  in  the  period  subsequent 
to  that  of  the  Judges.  Was  the  evil  spirit  with  which  Saul 
was  troubled,  a diabolical  possession  ? 

B.  So  it  would  appear,  because  Saul  is  held  accountable 
to  God  for  his  actions  ; which  he  would  not  have  been,  had 
he  been  merely  insane,  as  some  suppose.  The  music  of 
David  might  be  of  service  even  in  this  case,  as  calming 
the  animal  spirits,  and  soothing  his  feelings  after  those 
assaults  which  the  evil  spirit  was  permitted  to  make  upon 
him,  and  which  appear  to  have  expressed  themselves  in 
violent  paroxysms  of  anger  and  jealousy.  This  was  part 
of  his  punishment : his  obstinate  and  rebellious  disposition 
had  provoked  the  Lord,  and  the  Spirit  of  the  Lord  departed 
from  him  before  u the  evil  spirit  from  God”  (that  is, 
permitted  by  God)  44  troubled  him.”  Remember  that  the 
Spirit  of  God  and  the  evil  spirit  cannot  dwell  in  the  same 
breast. 

A.  Truly,  the  subsequent  life  of  Saul  presents  a most 
affecting  picture  of  a man  forsaken  of  God. 

B.  There  was  one  remedy  still,  and  that  was  humilia- 
tion and  prayer  ; but  his  spirit  was  as  unbending  and  obdu. 


100 


watson’s  conversations. 


rate  as  it  was  dark  and  wretched.  It  is  true,  he  “ inquired 
of  the  Lord,”  when  a great  host  of  Philistines  came  against 
him  ; but  this  was  not  properly  an  act  of  prayer,  accompa- 
nied with  confession  of  his  own  sin,  and  that  of  the  peo- 
ple, but  merely  inquiring  for  counsel  and  direction  in  a 
great  public  danger  ; and  the  historian  adds,  in  words 
which  make  one  shudder,  so  awfully  do  they  depict  the  un- 
happy Case  of  the  forsaken  monarch  : — “ And  the  Lord 
answered  him  not,  neither  by  dreams  nor  by  Urim,”  (the 
breast-plate  of  the  high  priest,)  “ nor  by  prophets  he 
had  no  directing  and  assuring  impressions  in  sleep  ; the 
oracle  of  the  ark  of  God  was  dumb  to  the  inquiries  he  made 
by  the  high  priest ; and  of  all  the  prophets  which  were  in 
Israel  at  the  time,  not  one  was  commissioned  by  God  to  bear 
to  him  any  message  of  counsel  or  comfort.  In  the  deep 
melancholy  and  desperation  which  ensued,  (and  remember 
how  often,  and  how  patiently,  and  yet  fruitlessly,  he  had 
been  counselled  by  the  venerable  Samuel,  now  no  more,) 
he  was  seized  with  a determination  to  try  unlawful 
arts  in  order  to  converse  with  the  disembodied  spirit  of 
this  faithful  adviser,  and  accordingly  applied  to  a woman 
who  professed  the  art  of  raising  up  and  obtaining  responses 
from  the  spirits  of  the  dead. 

A.  But  had  this  wicked  woman  power  to  call  one  of 
God’s  departed  servants  from  his  rest? 

B.  Certainly  not.  If  she  was  not  a mere  impostor  who 
obtained  credit  among  the  vulgar  by  artifice,  and  if  her 
commerce  with  evil  spirits  enabled  her  to  do  some  preter- 
natural things  which  she  might  turn  to  gainful  purposes 
among  those  who  secretly  consulted  her,  she  had  no  such 
power  as  this.  The  real  Samuel  appeared,  when  probably 
she  intended  only  some  deception ; and  her  “ crying  with  a 
loud  voice”  when  she  saw  him,  proves  that  she  was  alarmed 
by  something  unexpected  by  herself  while  practising  her 
incantations.  The  whole  was  a special  interposition  of 
God,  punishing  in  Saul  the  practice  of  necromancy,  which 
was  strictly  forbidden  in  the  law  ; and  warning  him  of  his 
end,  or  rather,  pronouncing  the  final  sentence  upon  him, 
by  the  appearance  of  the  spirit  of  Samuel,  whose  predic- 
tions were  fully  verified  by  the  mournful  result. 

A.  The  dialogue  between  Saul  and  Samuel  is  very 
moving  and  pathetic. 


CONVERSATION  XI. 


101 


B.  It  is  deeply  so  ; and  the  message  uttered  by  Samuel 
is  so  much  in  character,  and  so  manifestly  breathes  the 
spirit  of  a Divine  commission,  that,  containing,  as  it  also 
does,  an  explicit  prediction,  which  was  exactly  accom- 
plished, we  must  conclude  (let  loose  and  skeptical  com- 
mentators conjecture  what  they  please)  that  there  was  no 
deception  here.  The  account  not  only  shows  that  the 
Jews  believed  in  the  doctrine  of  apparitions,  but  that  in  fact 
such  an  'appearance,  on  this  occasion,  did  actually  occur, 
which  answers  all  the  objections  which  were  ever  raised, 
or  can  be  raised,  from  the  philosophy  of  the  case,  against 
the  'possibility  of  the  appearance  of  departed  spirits. 

A.  You  believe  then  in  apparitions  ? 

B.  I believe  in  this  apparition  of  the  departed  Samuel, 
because  the  text  positively  calls  the  appearance  “ Samuel 
“And  Samuel  said,  Why  hast  thou  disquieted  me,  to  bring 
me  up  ?”  Add  to  this,  the  account  is  given  in  the  form  of 
simple  narrative,  and  cannot  therefore  be  resolved  into 
poetic  fiction  ; and,  farther,  a prediction  was  uttered  which 
was  fulfilled.  As  for  apparitions  generally,  most  of  the 
accounts  current  among  men  may  be  resolved  into  illusion 
and  superstition  : still  there  are  some  which  rest  upon  an 
evidence  both  of  circumstances,  and  of  credit  and  sobriety 
in  the  narrators,  which  renders  it  very  difficult  not  to 
admit  them.  On  this  subject,  I would  caution  you  equally 
against  credulity  and  unbelief.* 

A.  David,  I presume,  is  to  be  accounted  the  greatest 
of  the  Hebrew  monarchs  ? 

B.  Doubtless  ; and  his  character  and  conduct,  with  but 
one  or  two  sad  exceptions,  which  he  himself  bemoaned  with 
the  deepest  penitential  sorrow,  are  such  as  the  mind  dwells 
upon  with  the  highest  admiration.  The  piety  of  his  youth  ; 
the  nobleness  of  his  spirit  ; the  loftiness  and  variety  of  his 
genius ; his  valour,  conspicuous  in  an  age  of  great  warriors ; 
his  kindness  of  heart  and  domestic  tenderness ; his  justice 
as  a ruler ; his  appropriate  magnificence  as  a king  ; and, 
above  all,  his  inflexible  adherence  to  the  pure  worship  of 
God  ; are  all  characters  which,  from  the  variety  of  circum- 
stances in  which  he  moves  before  us,  are  placed  under  the 
strongest  and  most  interesting  developements. 

A.  May  he  not  be  considered  as  the  founder  of  Jeru- 
salem ? 


9* 


102 


WATSON  S CONVERSATIONS. 


B.  Considered  as  the  capital  city  of  his  kingdom.  It 
was  an  ancient  town  and  fortress ; and  so  strong  by  nature, 
being  almost  surrounded  with  precipitous  rocks  and  deep 
ravines,  that  the  Jebusites  still  held  possession  of  it  to  his 
day,  and  had  defied  all  attempts  to  dispossess  them.  David 
achieved  the  conquest,  and  then  removed  his  royal  resi- 
dence from  Hebron.  The  situation  of  Jerusalem  was 
commanding  and  beautiful,  and  so  conveniently  situated 
for  the  assembling  of  the  tribes  at  their  great  festivals,  as 
to  give  it  the  preference  to  all  others  as  the  metropolis. 
David  enlarged  it  with  magnificent  buildings;  removed  the 
ark  of  God  in  solemn  procession,  and  with  the  most  im- 
pressive solemnities  ; and  made  large  and  ample  prepara- 
tions for  the  erection  of  that  celebrated  temple  which  was 
built  by  Solomon.  Thus  he  at  once  furnished  the  nation 
with  a suitable  capital,  and  made  provision  for  the  perpe- 
tuation and  due  celebration  of  the  national  religion. 

A.  He  seems  also  to  have  enlarged  the  Jewfish  territory 
beyond  all  former  conquests. 

B.  He  extended  it  to  the  farthest  limit  of  the  promised 
land ; so  that  the  Euphrates,  called  often  by  way  of  emi- 
nence 44  the  river,”  became  its  boundary  on  the  east.  He 
obtained  military  possession  of  Edom  ; subdued  the  Moab- 
ites; humbled  the  Syrians,  and  held  them  and  the  Philis- 
tines in  awe.  Thus  he  left  a most  flourishing  and  power- 
ful kingdom  to  his  son  Solomon  ; having  himself  reigned 
forty  years. 

A.  Yet  his  latter  days  were  clouded  and  troubled. 

B.  This  show's  the  impartiality  of  God,  and  his  hatred 
of  sin.  /The  moral  transgression  of  the  law  of  God  was 
not  more  tolerated  in  David  than  in  Saul.  The  latter, 
indeed,  departed  wholly  from  the  Lord  ; while  David,  who 
also  fell  by  temptation,  returning  to  God  in  penitence  and 
prayer,  found  his  mercy.  But  though  his  sin  was  forgiven 
as  to  its  eternal  consequences,  it  had  a most  severe  chas- 
tisement in  this  life.  Family  afflictions  and  dissensions, 
civil  strifes,  and  the  unnatural  rebellion  of  Absalom,  fol- 
lowed ; and  that  terrible  threat  hung  over  bis  race,  and 
darkened  all  his  prospects  as  to  the  glory  of  his  family, 
which  was  pronounced  by  one  of  those  intrepid  prophets 
of  whom  we  have  spoken  : 44  The  sword  shall  never  depart 
from  thine  house.” 


CONVERSATION  XI. 


103 


A.  This  is  a sufficient  answer  to  the  sneers  of  infidels 
at  his  being  called  “ a man  after  God’s  own  heart ;”  which 
they  profanely  interpret  into  an  approval  of  his  entire 
conduct,  instead  of  his  general  character. 

B.  And  like  all  sneers  at  sacred  things,  it  shows  equal 
folly  and  malice.  You  will  ever  find  the  scorner  wilfully 
ignorant  ; a circumstance  which  shows  that  infidelity  re- 
sults not  from  want  of  evidence  in  the  Bible,  but  from  a 
bad  heart.  Hume,  the  most  subtle  and  malignant  of  our 
infidel  writers,  confessed  that  he  had  never  read  the  Scrip- 
tures with  attention.  Even  if  he  had,  the  state  of  his  mind 
would  probably  have  prevented  him  from  seeing  their  excel- 
lence ; so  greatly  does  a corrupt  heart  often  enslave  the 
judgment.  When  men  seek  error  they  are  sure  to  find  it. 

A.  In  what  consisted  the  sin  of  David  in  numbering 
the  people? 

B.  In  his  doing  it  without  command  from  God,  and  in 
nourishing  perhaps  a secret  vanity  and  presumption,  when 
reflecting  upon  the  great  increase  of  the  people,  and  the 
prosperity  of  the  nation  under  his  government.  Pride  is 
rebuked  in  man,  that  he  may  not  “ trust  in  himself,  but  in 
the  living  God.”  In  all  things  we  must  give  the  glory  to 
him. 

A.  Even  Joab,  though  a bad  man,  as  appears  from  his 
whole  conduct,  objected  to  this  measure. 

B.  True;  and  this  teaches  us  that  our  infirmities  and 
sins,  though  often  hidden  from  ourselves  through  self-love, 
are  very  obvious  to  others.  The  severity  of  the  judgment 
which  fell  upon  the  people,  was  no  doubt  designed  at  once 
to  punish  the  pride  of  David,  and  of  the  nation  too,  which 
was  probably  more  elated  by  its  successes  in  war  and  its 
prosperity,  than  even  its  sovereign.  Both  were  taught 
that  life  and  all  things  are  in  the  hands  of  God  ; and  that 
this  ought  to  be  ever  humbly  acknowledged  by  men. 

A.  Was  there  any  thing  contrary  to  the  spirit  of  piety, 
in  David  advising  Solomon,  in  his  last  hours,  to  put  Joab 
and  Shimei  to  death? 

B.  Certainly  not;  for  he  spoke  not  as  a private  man, 
but  as  a king  and  a judge , whose  duty  it  was  to  punish 
such  offences  as  both  had  been  guilty  of,  as  soon  as  the 
case  would  allow  of  it.  It  does  not,  however,  appear  that 
he  commanded  Solomon  to  put  them  to  death  absolutely. 


104 


watson’s  conversations. 


He  recommended  it  to  him  to  deal  with  them  “ according 
to  his  wisdom  that  is,  as  he  should  judge  circumstances 
to  require,  for  their  lives  were  already  forfeited  upon  prin- 
ciples of  justice  ; and  to  take  the  first  opportunity  which 
their  factious  conduct  might  afford,  to  inflict  upon  them  a 
deserved  capital  punishment.  This,  each  afterward 
brought  upon  himself ; one  by  actual  rebellion,  the  other 
by  taking  suspicious  steps  to  excite  it.  In  this  matter  the 
mercy,  rather  than  the  severity,  of  David  was  manifested. 
Joab  and  Shimei  deserved  death,  and  yet  both  were  put 
in  circumstances  to  avoid  it  by  a reformed  conduct. 

A.  The  reign  of  Solomon  was  eminently  peaceful  and 
prosperous. 

B.  The  greater  part  of  it,  though  not  the  whole.  He 
stands  as  a fine  example  to  youth,  to  devote  themselves 
early  to  God,  and  to  ask  of  him  true  wisdom  above  all 
things.  But  his  history  teaches  the  young  man  as  forcibly, 
that,  without  vigorous  perseverance  in  well  doing,  it  is  not 
enough  to  begin  life  well ; and  that  if  once  the  allurements 
of  sense,  and  the  lusts  of  the  flesh,  are  yielded  to,  they  will 
probably  cover  that  character  with  the  deepest  shame, 
which  gave  the  best  promise  of  an  honourable  course  of 
piety  and  usefulness.  The  king  who  long  ruled  with  so 
much  wisdom  and  justice,  became  in  his  old  age  an  op- 
pressor of  his  people  by  his  exactions  ; the  man  who  built 
the  magnificent  temple,  and  offered  a prayer  as  sublime  for 
its  theological  sentiment,  as  devout  for  its  feeling,  became 
a base  idolater ! “ He  built  a high  place  for  Chemosh,  the 
abomination  of  Moab,  in  the  hill  that  is  before  Jerusalem ,” 
as  though  in  studied  affront  of  the  majesty  of  God  in  the 
very  sight  of  his  temple, — “ and  for  Moloch,  the  abomina- 
tion of  the  children  of  Ammon.” 

A,  Is  not  the  book  of  Ecclesiastes  generally  thought  to 
have  been  written  in  the  last  years  of  his  life,  and  to  be 
an  evidence  of  his  repentance  ? 

B.  It  was  more  probably  written  in  the  middle  of  life, 
before  he  had  fully  fallen  from  God  ; for  it  is  a testimony 
of  the  “ vanity”  of  all  external  grandeur  and  pleasure, 
independent  of  the  blessing  and  favour  of  God.  There  is 
nothing  specially  penitential  in  this  book,  to  support  the 
opinion  you  have  mentioned  ; and  the  probability  is,  that 
Solomon’s  idolatrous  infatuation  increased  with  his  years. 


CONVERSATION  XI. 


105 


Remember,  therefore,  that  not  even  religious  wisdom,  much 
less  human  wisdom,  can  keep  man  from  evil,  without  watch- 
fulness, self-denial,  and  prayer. 

A.  As  David  enlarged  the  territory,  so  Solomon  appears 
to  have  increased  the  commerce,  of  his  country. 

B.  Being  master  of  the  eastern  branch  of  the  Red  Sea, 
his  fleets,  manned  by  the  Tyrians,  sailed  to  Ophir,  or  the 
East  Indies.  The  Tyrians  and  Phenicians  opened  to  him 
the  commerce  of  the  Mediterranean  as  far  as  Tarshish, 
which  is  supposed  to  be  the  south  of  Spain  ; beside  which, 
he  had  a great  inland  trade  with  Egypt,  and  another  with 
Assyria  and  the  countries  in  that  direction.  The  cele- 
brated cities,  Palmyra,  or  Tadmor,  and  Baalath  or  Balbeck, 
are  supposed  to  have  been  built  by  him.  At  the  close  of 
his  life  his  kingdom  however  became  unsettled,  and  his 
subjects  dissatisfied,  and  gave  indications  of  that  revolt 
which  took  place  upon  the  accession  of  his  unwise  son 
Rehoboam,  when  the  twelve  tribes  were  divided  into  the 
rival  kingdoms  of  Israel  and  Judah  ; over  the  latter  of 
which  only  the  descendants  of  David  reigned. 

A.  How  long  did  the  kingdom  of  Israel  continue  ? 

B.  Scarcely  for  three  hundred  years,  through  a succes- 
sion of  kings,  for  the  most  part  wicked  and  idolatrous ; 
and  the  great  mass  of  people  were  finally  carried  away  by 
Shalmaneser,  king  of  Assyria,  and  planted  in  that  empire. 
The  country  was  then  inhabited  by  a people  called  Cuthse- 
mis,  although  under  that  name  several  other  colonies  from 

Babylon,  and  Ava,  and  Hamath,  and  Sepharvaim,,,  were 
included.  These  were  planted  by  the  Assyrian  monarch 
in  the  cities  of  the  kingdom  of  Samaria,  and  were  subse- 
quently taught  the  Jewish  religion  by  a priest,  and  in  part 
embraced  it ; but  they  mingled  with  it  their  own  supersti- 
tions and  idolatries  ; so  “ they  feared  the  Lord,  and  served 
their  own  gods,”  2 Kings  xvii,  33.  This  corrupt  form  of 
religion  ever  afterward  distinguished  the  Samaritans,  who, 
at  a subsequent  period,  built  a temple  to  rival  that  at  Jeru- 
salem. They  had,  however,  the  sacred  book  of  the  Pen- 
tateuch, copies  of  which,  as  we  have  said,  are  still  extant ; 
and  they  preserved  it  in  great  purity.  To  the  Jews  the 
Samaritans  would  always  be  an  odious  people  ; but  the 
hostility  manifested  by  the  latter  toward  them  after  their 
return  from  Babylon,  produced  a deadly  national  and  he- 


106 


watson’s  conversations. 


reditary  hatred,  which  ages  did  not  extinguish.  Thus  in 
the  time  of  our  Lord,  we  read,  “The  Jews  had  no  dealings 
with  the  Samaritans.” 

A.  There  have  been  many  conjectures,  I believe,  respect- 
ing the  places  where  the  ten  tribes,  who  were  carried  away 
captive,  may  still  be  found  existing  as  a separate  and 
collective  people. 

B.  Some  of  them  united  themselves  to  the  tribes  of  Judah 
and  Benjamin  upon  their  return  from  captivity ; and  that 
they  were  mingled  with  the  mass  of  the'  Jews  both  in 
Judea  and  other  parts  of  the  Roman  empire,  is  plain  from 
the  Epistle  of  St.  James,  which  is  inscribed  “ To  the  twelve 
tribes  which  are  scattered  abroad.”  This  is  all  we  know 
of  them.  Striking  resemblances  have,  indeed,  been  traced 
among  the  Afghans  of  India  to  the  physiognomy  and  cus- 
toms of  the  Jews  ; and  their  language  is  also  said  to  bear 
strong  marks  of  Hebrew  origin.  But  the  languages  and 
manners  of  eastern  nations  are  often  in  many  respects 
very  similar,  where,  as  to  their  origin,  they  are  quite  dis- 
tinct. No  certain  evidence  has  as  yet  been  obtained  of 
the  existence  of  the  tribes  of  Israel  as  a separate  people  ; 
and  that  they  so  exist  appears  improbable. 

A.  How  much  longer  did  the  kingdom  of  Judah  continue 
after  the  carrying  away  of  the  ten  tribes  of  Israel  by  the 
Assyrians  ? 

B.  Samaria,  the  capital  of  the  kingdom  of  Israel,  was 
taken  by  Shalmaneser,  seven  hundred  and  nineteen  years 
before  Christ  ; and  Jerusalem  was  destroyed  by  Nebu- 
chadnezzar, five  hundred  and  eighty-seven  years  before 
Christ. 

A.  Which  were  the  leading  powers  of  the  world,  in 
those  ancient  times? 

B.  Egypt,  Assyria,  and  Babylon.  The  Medes  and  Per- 
sians were  rising  also  to  eminence.  The  glory  of  the 
Greek  states  was  but  in  its  dawn ; and  the  Romans  were 
unknown  beyond  their  own  contracted  territory  in  Italy. 

A.  The  captivity  in  Babylon  appears  to  have  had  a salu- 
tary effect  upon  the  Jews,  for  we  do  not  find  them  afterward 
turning  away  from  the  worship  of  God  to  idols. 

B.  The  judgments  which  had  fallen  upon  them  so  falsi- 
fied the  hopes  held  out  by  false  prophets,  of  which  you 
find  several  instances  in  the  historical  Scriptures,  and  in 


CONVERSATION  Xt. 


107 


the  book  of  Jeremiah  ; and  so  established  the  influence  of 
the  true  prophets  of  God ; that  many  of  the  people,  soft- 
ened by  their  adversities,  appear  to  have  turned  to  the 
Lord  in  truth,  during  the  captivity.  The  example  of 
Daniel,  and  the  three  noble  confessors  who  were  miracu- 
lously delivered  from  the  terrible  death  to  which  they  had 
been  sentenced,  for  refusing  to  comply  with  the  command 
of  the  king  of  Babylon  to  worship  one  of  his  idols,  had  no 
doubt  a very  beneficial  influence.  The  capture  of  Baby- 
lon also  by  the  Medes  and  Persians,  and  that  in  a manner 
which  so  exactly  fulfilled  the  prophecies  of  Isaiah ; their 
own  deliverance  from  captivity  at  the  end  of  seventy  years, 
by  the  instrumentality  of  Cyrus,  whose  name,  so  long  be- 
fore his  birth,  had  been  mentioned  by  Isaiah ; and  the 
public  confession  of  Jehovah  as  the  only  true  God  by  Ne- 
buchadnezzar and  succeeding  monarchs  in  their  public 
decrees,  must  also  have  produced  a powerful  effect ; and, 
above  all,  those  pious  and  devoted  men  whom  God  raised 
up  among  them,  as  Daniel,  Nehemiah,  Zerubbabel,  Ezra, 
&c,  with  the  Prophets  Obadiah,  Ezekiel,  Haggai,  and  Ze- 
chariah,  who  lived  either  during  the  captivity,  or  a little 
subsequently  to  it,  contributed  by  their  zeal,  piety,  and 
example,  to  recover  them  to  the  worship  of  the  God  of 
their  fathers.  With  a great  and  influential  leaven  of  good 
among  them,  they  were,  however,  far  from  being  a fully 
reformed  people,  after  their  restoration. 

A.  How  does  this  appear  ? 

B.  The  Babylonian  empire  having  been  subverted  by 
Cyrus,  that  monarch  issued  an  edict  for  the  return  of  the 
Jews  to  their  own  land,  to  rebuild  their  city  and  temple  : 
the  sacred  vessels  of  the  temple  were  also  restored.  By 
the  influence  of  the  Samaritans  the  work  was,  however, 
impeded ; but  on  the  accession  of  Darius  Hystaspes,  the 
Prophets  Haggai  and  Zechariah  urged  Zerubbabel  to  com- 
plete it,  for  which  the  sanction  of  the  Persian  court  was 
obtained.  In  a subsequent  reign,  Ezra  led  forth  another 
body  of  Jews  from  Babylon.  He  found  the  temple  and 
city  built,  but  without  fortifications ; and,  what  was  more 
afflicting  to  him,  he  ascertained  that  the  people  had  con- 
tracted marriages  with  the  surrounding  stranger  tribes. 
A few  years  afterward  Nehemiah,  animated  by  the  loftiest 
spirit  of  pious  patriotism,  left  his  high  post  at  the  Persian 


108 


watson’s  conversations. 


court  to  forward  a work  which,  after  all,  had  been  but 
carelessly  prosecuted  by  the  people.  He  roused  their 
spirit  and  courage,  and  brought  them  to  labour  diligently 
at  the  fortifications  of  Jerusalem,  with  their  weapons  of 
war  laid  beside  them  to  repel  the  attacks  of  the  Samari- 
tans, Ammonites,  and  Arabians  ; and  he  completed  the 
whole  with  wonderful  celerity.  He  relieved  the  poor  from 
the  oppression  of  their  rapacious  nobles  ; and,  in  a solemn 
assembly,  engaged  all  by  oath  to  observe  the  law  of  God. 
The  genealogies  of  the  people  were  also,  under  his  direc- 
tion, inquired  into  and  arranged  ; and  by  his  wise  adminis- 
tration the  civil  condition  of  the  Jews  began  to  assume  the 
appearance  of  order  and  prosperity.  At  the  same  time 
Ezra  was  diligently  employing  himself  in  collecting  the 
sacred  books,  reading  them  in  public,  and  giving  the  sense 
of  the  law  in  Chaldee,  which  cognate  dialect  had  taken 
the  place  of  the  pure  Hebrew  during  the  captivity.  Syna- 
gogues are  supposed  by  some  to  have  been  now  establish- 
ed ; by  others,  and  with  more  probability,  that  they  were 
merely  multiplied  at  this  time.  They  were  of  great  im- 
portance, however,  for  diffusing  religious  knowledge  among 
the  people,  inasmuch  as  they  were  not  only  places  of  pub- 
lic worship,  but  used  for  the  regular  reading  of  the  Scrip- 
tures ; for  which  purpose,  copies  were  rapidly  multiplied. 
The  books  collected  by  Ezra,  and  received  as  the  sacred 
canon  by  the  whole  nation,  were  the  Pentateuch,  or  five 
books  of  Moses  ; the  historical  and  prophetical  books,  as 
we  now  receive  them ; and  the  Hagiographa,  comprising 
the  Psalms,  Proverbs,  Ecclesiastes,  and  the  Song  of  Solo- 
mon. The  books  of  Ezra,  Nehemiah,  Esther,  and  Mala- 
chi,  were  afterward  added,  as  is  generally  supposed  by 
critics,  in  the  time  of  Simon  the  Just.  Thus  every  pro- 
vision was  made  for  the  instruction  of  the  people,  and 
their  preservation  from  error  and  idolatry ; and  certainly 
with  great  effect.  But  the  moral  picture  which  the  na- 
tion subsequently  presented  was  not  very  cheering.  Much 
of  truth  and  righteousness  appear  to  have  been  found  in 
many  individuals,  and  sometimes  in  the-nation ; but  great 
and  frequent  abberrations  from  both  occurred,  which  were 
punished  by  wars  and  public  calamities.  Malachi,  the 
last  of  the  prophets,  who  lived  about  four  hundred  and 
twenty  years  before  Christ,  reproves  the  people  sharply 


CONVERSATION  XI* 


109 


for  various  vices,  and  for  a great,  and,  as  it  appears,  gene- 
ral, disrespect  to  the  worship  of  God,  even  after  their  temple 
had  been  rebuilt,  and  their  polity  restored.  A considera- 
ble Jewish  party,  upon  the  establishment  of  the  Greek 
kingdoms  in  their  neighbourhood  after  the  death  of  Alex- 
ander the  Great,  became  infected  with  Grecian  manners, 
and  Grecian  idolatry.  Jason,  one  of  the  high  priests, 
suffered  the  services  of  the  temple  to  fall  into  disuse,  and 
sent  a contribution  to  the  games  which  were  celebrated  at 
Tyre  in  honour  of  Hercules.  Encouraged  in  part  by  the 
apostate  Jews,  an  attempt  was  made  fully  to  establish  the 
idolatry  of  the  Greeks,  and  to  prohibit  the  worship  of  the 
true  God,  by  Antiochus  Epiphanes,  by  whose  command 
the  Jewish  religion  was  wholly  forbidden,  and  the  people 
obliged  to  eat  swine’s  flesh,  and  to  profane  the  Sabbath  ; 
while  the  temple  itself  was  dedicated  to  Jupiter.  During 
the  persecution  which  ensued,  many  noble  martyrs  and 
confessors  of  the  faith  of  their  ancestors  showed  themselves, 
who  endured  sufferings  and  death  in  the  most  extreme  form, 
rather  than  pollute  themselves  with  idols ; and  the  hallowed 
and  patriotic  valour  of  the  family  of  the  Maccabees  finally 
saved  their  country,  and  their  religion.  Still  there  were 
many  idolatrous  traitors  to  God’s  cause,  and  to  their  coun- 
try’s independence,  among  them  ; although,  properly  speak- 
ing, there  was  no  voluntary  notional  relapse  into  idolatry. 

A.  It  will  be  instructive,  if  you  will  give  me  at  least  a 
sketch  of  the  Jewish  history,  from  the  captivity  to  the 
coming  of  Christ. 

B.  You  will  find  an  interesting  and  accurate  account 
of  these  events  in  Prideaux’s  “ Connection  of  the  History 
of  the  Old  Testament,  with  that  of  Neighbouring  Nations 
but  a mere  outline  may  be  easily  presented.  The  first 
great  act  of  the  Jews,  after  their  return,  was,  as  we  have 
seen,  the  rebuilding  of  their  cities,  and  especially  the  res- 
toration of  Jerusalem  and  its  temple,  both  of  which  had 
been  almost  rased  to  the  ground. 

A.  Was  the  second  temple  of  equal  magnitude  and  opu- 
lence with  the  first  ? 

B.  It  was  built  upon  the  old  foundations  ; and  was  after- 
ward greatly  enriched  by  the  contributions  paid  annually 
to  it  by  the  Jews  of  all  countries  ; but  at  first  it  was  com- 
paratively poor,  although  many  of  the  sacred  vessels  were 

10 


110 


watson’s  conversations* 


munificently  sent  back  by  the  Persian  kings.  It  was  in- 
ferior to  the  first  in  the  following  important  particulars  : 
It  wanted  the  ark  ; the  mercy  seat  ; the  sheciiinaii,  or 
Divine  presence,  manifested  by  a visible  cloud  resting  upon 
the  mercy  seat ; the  Urim  and  Thummim  in  the  breast- 
plate of  the  high  priest,  of  which  we  know  nothing,  only 
that  the  words  signify  light  and  perfection , and  that,  by 
these,  intimations  of  the  Divine  will  were  sometimes  given 
in  cases  of  national  difficulty ; and  finally,  it  wanted  the 
holy  fire  of  the  altar,  which  was  first  kindled  from  heaven, 
and  was  fed  by  the  priests,  day  and  night,  until  the  cap- 
ture of  the  city  by  the  Babylonians. 

A.  But  did  not  the  Prophet  Haggai  predict  that  the 
second  temple  should  be  more  glorious  than  the  first  ? 

B.  He  did ; and  since  in  so  many  high  and  sacred  par- 
ticulars it  was  less  glorious,  he  must  have  referred  to  some 
circumstance  not  connected  with  the  external  splendour 
of  the  second  house ; and  which,  I think,  will  easily  sug- 
gest itself  to  you. 

A.  Truly,  our  blessed  Lord  himself  appeared  in  this 
second  temple,  and  often  taught  in  it. 

B.  And  his  visible  appearance,  as  the  Divine  glory  and 
presence  incarnate,  was  an  event  of  which  the  ancient 
Shechinah  was  but  a type;  and  so  the  glory  of  the  second 
house  excelled  that  of  the  former.  But  to  proceed  : The 
Jews  continued  to  live  under  the  protection  of  the  Persian 
kings,  and  in  a kind  of  dependence  upon  the  Persian  em- 
pire, but  still  governed  by  their  own  laws,  until  its  subver- 
sion by  Alexander  the  Great.  The  chief  rule  of  the  coun- 
try? by  degrees,  devolved  Upon  the  high  priest ; — an  office 
which  therefore  became  the  object  of  keen  ambition,  and 
often  of  furious  contests  among  themselves,  and  of  intrigues 
with  foreign  princes,  in  order  to  secure  their  influence. 
During  this  period  the  Jews  appear  to  have  been  scarcely 
known  to  the  Greeks  ; and  they  remained  in  comparative 
quiet  while  the  elements  of  those  convulsions  among  the 
nations  of  the  earth,  from  which  they  were  ultimately  to  feel 
their  full  of  change  and  suffering,  were  gathering  strength 
at  a distance. 

A.  Did  the  mighty  Alexander  take  Judea  into  his  march 
of  victory. 

B.  After  having  captured  and  demolished  Tyre  and 


CONVERSATION  XI. 


Ill 


Gaza,  he  appears  to  have  marched  toward  Jerusalem  in 
great  anger,  because  the  Jews  thought  themselves  still 
bound  by  their  oath  of  fidelity  to  Darius.  His  anger  was 
disarmed  by  the  high  priest  Jaddua  going  forth  to  meet 
him  with  the  priests  in  their  proper  habits,  and  all  the 
people  in  white  garments.  They  had  previously  solemnly 
besought  the  Lord  in  prayer,  with  sacrifices  and  oblations, 
and  he  was  pleased  to  turn  the  heart  of  Alexander,  who 
entered  pacifically  into  Jerusalem,  and  offered  sacrifices 
to  God  in  his  temple.  It  is  said  that  here  the  high  priest 
showed  to  him  the  prophecies  of  Daniel,  which  predicted 
the  overthrow  of  the  Persian  empire  by  a king  of  Greece  ; 
and  he  became  so  kindly  affected  to  the  Jews,  that  he 
granted  them  the  freedom  of  their  own  laws,  and  exemption 
from  tribute  every  sabbatical  or  seventh  year,  in  which, 
according  to  their  law,  they  neither  sowed  nor  reaped. 
Alexander  having  conquered  Egypt  founded  Alexandria  ; 
and,  in  order  to  encourage  its  growth  and  prosperity,  in- 
duced colonies  from  different  parts  to  settle  there,  and 
among  the  rest  great  numbers  of  Jews,  who  fixed  their 
residence  both  in  that  rising  city,  and  in  other  parts  of 
Egypt,  and  had  equal  civil  privileges  with  the  Macedonians. 

A.  At  this  time  Judea  appears  to  have  been  an  append- 
age to  the  Macedonian  empire  : to  which,  then,  of  the 
successors  of  Alexander  did  it  fall,  for  I recollect  that  his 
great  generals  seized  upon  and  divided  his  empire  among 
themselves  ? 

B.  At  first  to  Laomedon  ; but  Ptolemy,  king  of  Egypt, 
attempting  to  possess  himself  of  the  whole  of  Syria,  con- 
quered Palestine  and  captured  Jerusalem.  He  carried 
away  one  hundred  thousand  captives  into  Egypt,  and 
settled  them,  some  in  Alexandria,  and  others  in  Gyrene. 
Ptolemy  being  anxious  to  promote  the  prosperity  of  Alex- 
andria, gave  the  Jewish  captives  great  privileges,  which 
led  many  of  their  brethren  in  Judea  to  emigrate  thither 
voluntarily  ; so  that  the  number  of  Jews  in  Egypt  became 
very  great.  There  they  acquired  considerable  opulence, 
and  many  of  them  were  raised  to  the  highest  offices,  both 
in  the  state  and  in  the  Graeco-Egyptian  armies. 

A.  I have  noticed  that  the  Jews,  from  this  time,  seem  to 
have  formed  no  inconsiderable  part  of  the  population  of 
many  of  the  ancient  and  celebrated  cities. 


112 


watson’s  conversations. 


B.  Seleucus,  another  of  the  successors  of  Alexander, 
not  content  with  his  large  kingdom  beyond  the  Euphrates, 
seized  upon  Syria,  and  established  the  Cyro-Grecian  king- 
dom, of  which  he  made  Antioch  the  capital.  He,  like  many 
other  princes  of  that  age,  was  a great  builder  of  cities  ; and 
the  method  then  adopted  to  people  them  was,  to  encourage 
foreign  colonies  to  settle  in  them.  Seleucus  is  said  to 
have  built  sixteen  Antiochs,  in  honour  of  Antiochus  his 
father  ; nine  cities  called  Seleucia,  from  himself ; six  Lao- 
diceas,  from  Laodice  his  mother;  three  Apameas,  from 
Apama  his  first  wife ; and  one  Stratonicea,from  Stratonice 
his  last  wife.  With  this  prince  the  Jews  were  in  great 
favour,  probably  because  those  of  them  who  were  in  the 
countries  on  and  beyond  the  Euphrates,  the  descendants 
of  the  ten  tribes  which  had  been  transplanted  into  Assyria, 
and  of  the  two  which  had  been  carried  captive  into  Baby- 
lon, where  they  had  greatly  multiplied,  had  adhered  to  his 
interests  in  those  provinces  where  he  laid  the  first  founda- 
tion of  his  power.  To  all  his  new  cities  he  therefore 
invited  the  Jews,  giving  them  equal  freedom  and  immuni- 
ties, with  the  Greeks  and  Macedonians  ; and  especially  in 
Antioch,  in  Syria,  where  they  settled  in  great  numbers. 
Hence  it  was  that  the  Jews  became  dispersed  all  over 
Syria,  and  Asia  Minor,  where  we  find  them  with  their 
synagogues  and  assemblies,  practising  their  own  religion, 
and  even  making  proselytes  of  the  Greeks  and  other  Hea- 
thens, in  the  time  of  the  apostles.  In  this  respect,  their 
dispersion  was  greatly  serviceable  to  the  propagation  of 
Christianity ; for  many  of  the  Jews,  and  the  proselytes, 
as  we  read  in  the  Acts  of  the  Apostles,  believed,  and  formed 
the  first  Christian  Churches.  The  existence  of  the  Jews 
in  this  singular  state,  both  as  a nation  in  Palestine,  and 
widely  diffused  as  colonies  in  the  principal  cities  of  the 
then  civilized  world,  was  doubtless  designed  by  Providence 
to  prepare  the  way  for  that  great  event,  the  rapid  and  ex- 
tensive propagation  of  Christianity. 

A.  And  as  they  appear  to  have  retained  the  true  religion, 
it  is  pleasing  to  contemplate  the  scene  which  is  thus  pre- 
sented to  the  mind,  the  worship  of  the  true  God  being 
publicly  celebrated  for  several  ages,  not  only  in  Judea, 
hut  in  the  most  populous  and  idolatrous  cities  of  the 
Pagan  world. 


CONVERSATION  XI. 


113 


B.  That  the  power  of  true  piety  did  not  influence  the 
Jews  to  a great  extent,  may  be  allowed  ; but  yet,  as  we 
know  there  were  some  truly  “ devout  persons”  in  some  of 
these  places  we  may  hope  that  a considerable  number 
existed,  who  must  remain  hidden  till  the  resurrection  of 
the  just.  What  light  they  were  the  means  of  spreading 
among  the  Heathen,  and  how  many  true  proselytes  were 
made  from  idolatry,  who  came  “ to  put  their  trust  under 
the  wings  of  the  God  of  Israel,”  to  use  their  own  expres- 
sive and  beautiful  language,  are  subjects  also  for  future 
manifestation.  In  the  mean  time,  there  is  reason  to  hope 
that  much  moral  good  was  the  result  of  this  dispersion  of 
the  Jews,  not  as  captives,  but  as  respectable  colonists ; 
every  where  publicly  professing  their  religion,  publicly 
reading  their  sacred  books,  and  generally  protected  in  the 
exercise  of  their  worship. 

A.  Did  they  retain  their  own  language  ? 

B.  In  Egypt  and  the  Greek  cities  they  adopted  the 
Greek  language  ; although  the  Hebrew  was  still  pre- 
served, but  not  as  their  vernacular  tongue.  They  were 
therefore  called  Hellenistic  Jews,  in  distinction  from  those 
who  spake  the  Hebrew,  (a  kind  of  Chaldaico-Syriac,)  and 
who  were  called  “ Hebrews.” 

A.  Had  they,  then,  a translation  of  the  Scriptures  into 
Greek  ? 

B.  They  had  the  version  usually  called  the  Septuagint, 
which  was  made  in  Egypt,  and  respecting  which  there  are 
several  traditions ; as,  that  it  was  made  by  command  of 
one  of  the  Ptolemies  for  his  celebrated  Alexandrian  library, 
and  executed  by  seventy-two  interpreters.  The  most  pro- 
bable account,  however,  is,  that  it  was  suggested  by  neces- 
sity; the  Jews  in  Egypt  rapidly  losing  their  native  lan- 
guage and  adopting  the  Greek.  And  as  they  were  so 
numerous  there  as  to  have  a Sanhedrim,  or  great  council, 
like  that  in  Judea,  composed  of  seventy,  or  seventy-two 
elders,  it  was  probably  executed  under  their  authority, 
and  hence  received  its  name.  This  version  of  the  Holy 
Scriptures  was  spread  among  all  the  Hellenistic  Jews, 
and  read  in  their  synagogues,  both  in  Egypt,  where  they 
were  very  numerous,  and  in  all  other  places  in  which  they 
had  adopted  the  Greek  language ; and  thus  provision  was 
made,  by  this  great  and  important  work,  for  the  preserva- 

10* 


114 


watson’s  conversations. 


tion  of  the  knowledge  of  the  word  of  God  among  the  Jews 
of  the  dispersion. 

A.  You  say  the  Jews  had  synagogues  in  Egypt ; had 
they  not  also  a temple? 

B.  Onias,  who  was  rightful  heir  to  the  high  priesthood 
in  Judea,  having  been  wrongfully  deprived  of  this  office, 
fled  to  Egypt,  and  was  allowed  to  dedicate  a temple  there 
to  the  true  God.  The  scruples  of  the  Jews,  at  the 
establishment  of  a rival  temple  to  that  of  Jerusalem,  were 
overcome  by  the  consideration  that  Onias  was  the  legiti- 
mate high  priest ; and  by  his  application  of  a prediction 
in  Isaiah  xix,  18,  19,  that  “there  should  be  an  altar  to  the 
Lord  in  the  midst  of  the  land  of  Egypt.”  This  circum- 
stance, and  the  reading  of  the  law  in  Greek,  gave  offence 
to  the  stricter  Jews  of  Palestine,  who  never  very  cordially 
acknowledged  their  Egyptian  brethren.  The  latter,  how- 
ever, continued  their  annual  contributions  to  the  temple  at 
Jerusalem. 

A.  I have  read  of  Philo,  and  other  learned  and  philo- 
sophic Alexandrian  Jews  : I suppose,  therefore,  that  they 
arose  from  among  the  Hellenized  Jews  of  Egypt. 

B.  You  are  correct.  The  Jews  of  Palestine  do  not 
appear  to  have  been  entirely  ignorant  of  the  Greek  philo- 
sophy ; but  Alexandria,  under  its  Greek  sovereigns,  be- 
came a celebrated  seat  of  Grecian  learning,  and  long 
continued  to  be  so.  Many  of  the  educated  Jews,  there- 
fore, turned  their  attention  to  Greek  literature  ; and  its 
philosophy  was  by  them  strongly  mingled  with  the  Jewish 
religion.  Philo  was  a Platonized  Jewish  writer,  who  lived 
about  the  time  of  Christ. 

A.  Now  you  have  glanced  at  Jewish  literature,  I will 
thank  you  to  give  me  some  information  respecting  the 
Targums  and  the  Talmud . 

B.  The  Targums  are  paraphrases  and  expositions  of 
the  Hebrew  text  in  the  Chaldee  tongue;  which  dialect, 
you  recollect,  the  Jews  chiefly  spoke  after  the  captivity : 
so  that,  when  “ the  law  was  read  in  the  synagogues  every 
Sabbath  day,”  in  pure  Biblical  Hebrew,  an  explanation  was 
subjoined  to  it  in  Chaldee.  The  oldest  extant  are  those 
of  Onkelos  and  Jonathan,  who  are  supposed  to  have  lived 
about  the  time  of  Christ.  The  Talmud , a word  which 
signifies  doctrine , is  a digest  of  doctrines  and  precepts 


CONVERSATION  XII. 


115 


relative  to  religion  and  morality.  It  consists  of  two  parts, 
— the  Misna , or  text,  and  the  Gemara , or  commentary. 
Misna  signifies  repetition,  and  consists  of  various  tradi- 
tions of  the  Jews  and  expositions  of  Scripture  texts.  The 
Gemaras  are  two,— the  Gemara  of  Jerusalem,  and  that  of 
Babylon  ; one  compiled  in  the  third,  the  other  in  the  sixth 
century.  Many  of  these  traditions  and  comments  are  vain, 
fanciful,  absurd,  and  monstrously  fabulous.  To  these 
Jewish  writings  we  must  add  the  Apocryphal  books,  most 
of  which  were  the  productions  of  Alexandrian  Jews  ; and 
some  of  them,  although  not  canonical,  contain  very  valu- 
able, and  sometimes  highly  eloquent,  passages. 


CONVERSATION  XII. 

Persecutions  of  Antiochus  — Maccabees  — Pharisees  and 
Sadducees — Pompey — Herod . 

A.  But  I diverted  you,  in  our  last  conversation,  from 
your  historical  sketch. 

B.  Under  the  reigns  of  the  three  first  Ptolemies  the 
Jews  flourished  in  peace ; but  it  was  their  lot  that  their 
country  should  become  an  object  of  contention  between 
the  rival  sovereigns  of  Egypt  and  Syria  ; and  it  was  alter- 
nately in  possession  of  each  ; the  internal  government, 
however,  being  in  the  hands  of  the  hi^h  priest.  It  belonged 
to  Syria  on  the  accession  of  Antiochus  Epiphanes,  under 
whose  bigoted  and  sanguinary  reign,  as  I before  said,  an 
attempt  was  made  wholly  to  exterminate  its  religion.  To 
luxury,  pride,  and  gross  sensuality,  this  abandoned  sove- 
reign added  a furious  bigotry  for  his  idolatrous  faith  ; and 
he  determined  to  establish  uniformity  of  worship  through- 
out his  dominions.  I have  mentioned  his  violent  dedication 
of  the  temple  of  God  to  Jupiter,  and  also  that  many 
instances  of  heroic  martyrdom  were  exhibited.  Two 
women,  who,  in  defiance  of  the  tyrant’s  prohibition,  had 
circumcised  their  children,  were  led  through  Jerusalem 
with  their  children  hanged  round  their  necks  ; and  were 
then  cast  down  from  the  steepest  part  of  the  walls  : and 
with  the  same  severity  were  all  treated  who  continued  to 
practise  their  ancient  rites,  and  refused  to  conform  to 
idolatry.  Eleazar,  a scribe,  ninety  years  of  age,  died 


116 


Watson’s  conversations. 


nobly  confessing  his  faith,  exhorting  the  young  also  to  die 
courageously  “ for  the  honourable  and  holy  laws.”  And 
Josephus  gives  a most  affecting  relation  of  seven  brethren, 
who,  encouraged  by  their  devout  and  heroic  mother,  en- 
dured the  most  excruciating  torments,  rather  than  sacri- 
fice to  idols.  The  same  barbarities  were  practised 
throughout  the  country  ; the  worship  of  God  was  every 
where  interdicted  ; the  people  massacred,  or  brutally  treat- 
ed ; and,  to  crown  the  whole,  the  impure  orgies  of  Bacchus 
were  substituted  for  the  feast  of  tabernacles. 

A.  What  was  the  result  ? 

B.  The  rescue  of  the  country,  and  its  restoration  to  civil 
independence,  by  the  hallowed  patriotism  of  the  family  of 
the  Maccabees; — a family  of  heroes  and  confessors,  justly 
held  in  the  grateful  remembrance  of  the  Jews  of  all  succeed- 
ing ages  for  their  piety,  valour,  and  enterprise,  and  for  the 
services  they  rendered  their  nation.  The  first  book  of 
Maccabees,  inserted  in  the  Apocrypha,  is  an  accurate 
history  of  their  exploits  ; written  probably  in  the  time  of 
John  Hyrcanus,  when  the  wars  in  which  they  distinguished 
themselves  were  terminated.  The  second  book  is  not  so 
much  to  be  depended  upon  ; but  contains  some  interesting, 
and,  in  substance,  authentic  particulars.  To  these  books 
I refer  you  for  the  history  of  this  period.  John  Hyrcanus 
fully  threw  off  the  Syrian  yoke,  and  Judea  remained  inde- 
pendent until  it  fell  under  the  dominion  of  the  Romans. 

A.  Was  not  this  Hyrcanus  a vigorous  and  successful 
prince  ? 

B.  Under  him  the  nation  greatly  flourished  ; and  he 
subdued  the  rival  state  of  Samaria,  and  added  it  to  his 
kingdom  ; totally  destroying  the  chief  city,  and  the  rival 
temple  on  Mount  Gerizim.  He  entered  also  into  a trea- 
ty, offensive  and  defensive,  with  the  Romans. 

A.  Do  not  the  sects  of  the  Pharisees  and  Sadducees 
begin  about  this  time  to  appear  in  the  Jewish  history  ? 

B.  They  present  themselves  not  only  as  religious  dis- 
tinctions, but  as  powerful  political  factions.  Their  origin 
is  obscure  ; the  Sadducees  are  traced  to  Sadoc,  who  lived 
about  two  hundred  and  sixty  years  before  Christ.  They 
rejected  all  traditions,  and  professed  to  adhere  to  the  plain 
letter  of  Scripture  ; but  they  denied  the  resurrection  of  the 
body,  the  existence  of  angels  and  spirits ; and,  as  some 


CONVERSATION  XII. 


117 


say,  both  fate  and  providence.  They  show  the  influence 
of  the  Heathen  philosophy  upon  many  of  the  educated 
part  of  the  Jews,  in  consequence  of  their  intercourse  with 
the  Greek  kingdoms,  with  which,  from  the  time  of  Alex- 
ander, their  country  became  politically  connected  ; and 
they  may  be  considered  among  the  Jews,  as  the  Socini- 
ans  among  ourselves,  the  asserters  of  the  baneful  principle, 
— that  the  Scriptures  are  to  be  admitted,  rejected,  and  in- 
terpreted according  to  our  own  rational  views  of  the  sub- 
jects they  contain,  instead  of  employing  reason,  in  its  own 
proper  office,  to  discover  their  meaning  by  diligent  read- 
ing, and  comparing  one  part  with  another.  The  sect  of 
the  Sadducees  was  confined  chiefly  to  the  higher  ranks  of 
society.  The  Pharisees  were  by  far  the  most  numerous 
and  popular  sect. 

A.  Why  were  they  so  called  ? 

B.  From  the  Hebrew  word  pharash,  which  signifies  sepa- 
rated, or, set  apart;  because  they  separated  themselves  from 
the  rest  of  the  Jews  to  superior  strictness  in  religious  ob- 
servances, even  to  the  most  minute  particulars  of  ceremo- 
nial exactness,  partly  founded  on  the  law,  but  more 
frequently  upon  traditions,  of  which  they  held  the  Divine 
authority  ; and,  of  w hich,  from  age  to  age,  like  the  Roman 
Catholics,  who  also  boast  of  traditions,  they  increased  the 
number.  They  held  a *kind  of  predestination,  yet  not  so 
as  wholly  to  take  away  free  will.  They  strenuously  con- 
tended against  the  Sadducees  for  the  doctrines  of  the  ex- 
istence of  spiritual  beings,  and  the  resurrection  of  the  body. 
They  held  the  merit  of  works,  and  therefore  attempted  to 
perform  those  of  supererogation  ; that  is,  such  as  the  law 
itself  had  not  required.  They  were  strenuous  maintain- 
ers,  also,  of  the  temporal  reign  of  Messiah,  and  flattered 
the  pride  of  the  nation,  by  holding  out  the  hope,  that  at  his 
coming  he  would  subdue  all  nations  under  their  feet. 

A.  They  appear  to  me  to  have  been  imitated  very  much 
by  the  Roman  Catholics. 

B.  Popery  is  compounded  of  corrupted  Judaism,  cor- 
rupted Christianity,  and  Paganism  ; one  predominating  in 
one  portion  of  the  system,  and  another  in  others.  But  it 
is  more  important  to  observe,  that  the  Pharisees  succeeded 
in  corrupting  the  ancient  doctrine  of  the  Jewish  Church  by 
the  fatal  operation  of  two  of  their  leading  principles, — the 


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merit  of  works  to  procure  justification  ; and  the  worldly  do- 
minion of  the  Messiah . The  first  led  them  to  reject  the 
doctrine  of  faith  in  Messiah’s  sacrificial  death,  through 
which  all  the  ancient  saints,  in  all  ages,  had  sought  justifi- 
cation before  God ; and  the  second  brought  them  necessarily 
to  deny,  that  Messiah  would  suffer  or  die  for  any  purpose, 
as  incompatible  with  an  advent  which  they  expected  to  be 
ushered  in  by  signs  from  heaven,  and  to  lead  to  the  resto- 
ration of  their  country  to  the  highest  dominion.  Before 
these  errors,  the  typical  and  evangelical  character  of  the 
Mosaic  institutions  entirely  vanished  away  ; the  ceremo- 
nial law  was  deprived  of  its  meaning,  and  sacrifices  were 
converted  from  acts  of  faith  into  works  of  legal  obedience; 
the  performance  of  which  went  to  swell  the  supposed  merits 
of  the  offerer,  and  to  secure  his  acceptance,  on  the  ground 
of  his  personal  righteousness,  as  manifested  by  his  strict 
ceremonial  observances.  Notions  of  the  perpetuity  of  the 
Mosaic  institutions,  human  meritoriousness,  and  a worldly 
redemption,  began  from  this  time  to  prevail  among  the 
Jews  every  where,  under  the  influence  of  Pharisaism  ; and 
will  easily  account  to  you  for  the  ill  reception  which  the 
doctrine  of  Christ  and  his  apostles  m jt  with  among  them 
in  general,  and  among  the  Pharisees  in  particular. 

A.  This  removes  a difficulty  which  I have  sometimes  felt 
in  attempting  to  account  for  the  absence,  among  the  Jews 
of  our  Lord’s  time,  of  all  apparent  acquaintance  with  the 
doctrine  of  salvation  by  faith  in  an  atonement  prefigured 
by  the  sacrifices  of  the  law  which  they  still  continued  to 
offer.  I now  see  that  such  views  and  the  tenets  of  Phari- 
saism were  entirely  incompatible  ; and  that  from  the  great 
influence  of  the  Pharisaic  system  upon  the  body  of  the 
people  for  near  three  centuries,  the  doctrines  of  the  Jewish 
Church  must  have  been  awfully  obscured  and  perverted. 

B.  You  have  rightly  conceived  the  case.  But  to  pro- 
ceed with  the  leading  public  events  of  Judea  : In  the  con- 
tests for  the  chief  power  in  Judea,  which  occurred  among 
the  descendants  of  John  Hyrcanus,  the  Romans  began  de- 
cidedly to  interfere.  Pompey  the  Great,  in  supporting  one 
of  these  princes  against  another,  besieged  and  took  the 
city  and  the  temple.  The  proud  Roman  pressed  even  into 
the  holy  of  holies,  and  was  surprised  to  find  no  statue  or 
symbol  of  the  Deity  there.  The  temple  was  then  im- 


CONVERSATION  XII. 


119 


mensely  rich  ; for  though  its  treasures  had  often  been 
seized,  they  were  always  replenished  by  the  voluntary 
offerings  of  the  Jews  throughout  the  world.  Pompey,  how- 
ever, nobly  respected  them,  and  placed  Hyrcanus,  a de- 
scendant of  John  Hyrcanus,  in  the  chief  government  as 
high  priest,  but  without  the  regal  diadem.  Gabinius,  a 
Roman  commander,  afterward  deprived  the  high  priest  of 
his  civil  authority  ; but  it  was  restored  to  him  by  Julius 
Caesar  for  the  part  he  took  in  his  favour,  in  the  great  con- 
test between  him  and  Pompey,  which  divided  and  convulsed 
the  whole  Roman  empire.  Afterward  Antigonus,  the  last 
remaining  branch  of  the  Asmonean  race,  seized  the  sove- 
reignty ; but  he  was  dethroned  and  killed  by  the  Romans, 
who  supported  Herod,  afterward  called  the  Great,  and 
who  was  the  last  independent  sovereign  of  Judea.  The 
attachment  of  the  Jews  to  the  race  of  their  Asmonean 
princes,  rendered  Herod’s  possession  of  the  throne,  as  an 
Idumean,  insecure,  although  he  had  married  into  the  As- 
monean family  ; and  he  only  sustained  his  power  by  many 
intrigues,  and  by  murdering  several  of  the  members  of  the 
rightful  royal  family.  He  made,  however,  successful  court 
to  Augustus  Caesar,  and  was  confirmed  in  his  sovereignty 
by  him.  His  mind  was  rendered  dark  and  melancholy 
by  his  family  vexations,  and  by  a deeply  troubled  con- 
science, pressed  by  the  weight  of  his  many  crimes ; and 
his  character,  as  well  as  his  imitation  of  Roman  manners 
and  Heathen  customs,  alienated  still  farther  from  him  the 
affections  of  the  Jews.  To  flatter  and  conciliate  them, 
he  added  to  many  other  splendid  buildings,  the  rebuilding 
of  their  temple,  on  a scale  of  great  magnificence.  It  was 
in  the  reign  of  this  suspicious  and  sanguinary  prince,  that 
our  Lord  was  born  ; and  the  order  to  destroy  the  children 
of  Bethlehem,  was  at  once  accordant  with  his  sanguinary 
character,  and  with  the  feelings  of  a mind,  kept  in  the 
torments  of  jealousy  by  the  conspiracies  against  him  which 
were  springing  up  among  the  members  of  his  own  family, 
and  by  his  knowledge  of  the  general  dislike  which  was 
felt  toward  him  by  the  Jews.  At  length  he  died,  worn 
out  by  painful  diseases;  and  with  the  blood  of  his  own 
wife,  his  sons,  and  other  relatives,  as  well  as  that  of  the 
innocents  of  Bethlehem,  upon  his  tortured  conscience. 


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CONVERSATION  XIII. 

Hebrew  Verse — Figurative  and  symbolical  Language  of  the 
Prophets — Prophetic  Style . 

A.  I thank  you  for  thus  tracing  the  leading  links  of 
the  chain  of  events,  which  connects  the  Old  and  the  New 
Testaments  ; I will  now  request  you  to  answer  me  some 
questions  with  respect  to  the  book  of  Job,  the  Psalms,  and 

• the  writings  of  the  prophets.  They  are,  with  a few  others, 

I observe,  sometimes  called  “ the  poetical  books”  of  the 
Old  Testament ; but  they  have  not  the  form  of  verse, 
although  I perceive  that  their  language  is  highly  elevated, 
figurative,  and  indeed  richly  poetical. 

B.  You  will  be  sensible,  however,  in  reading  them,  of  a 
rhythm , and  an  approach  to  some  kind  of  measure.  That 
they  are  written  in  verse,  all  the  learned  are  agreed, 
although  the  harmony  does  not  arise  from  rhyme,  that  is, 
from  the  termination  of  the  verses  in  corresponding  sounds ; 
but  probably  from  metres,  the  laws  of  which  are  now  un- 
known. There  is  also  observable  a correspondence  of 
verses  to  each  other,  so  that  they  may  be  divided  and 
placed  parallel  to  each  other.  This  arrangement  has  been 
made  by  some  translators  ; and  the  parallels,  so  formed, 
have,  according  to  their  construction,  received  different 
appellations.  However,  to  explain  the  matter  generally, 
it  will  be  sufficient  to  give  you  a specimen  of  what  they 
have  called  gradational  parallel , in  which  the  second  or 
responsive  clause  so  diversifies  the  preceding  one  as  gene- 
rally to  rise  above  it,  forming  a sort  of  climax  : — 

“ Seek  ye  Jehovah  while  he  may  be  found  ; 

Call  ye  upon  him  while  he  is  near. 

Let  the  wicked  forsake  his  way, 

And  the  unrighteous  man  hi3  thoughts ; 

And  let  him  return  to  Jehovah,  and  he  will  compassionate  him, 

And  unto  our  God,  for  he  aboundeth  in  forgiveness.” 

This  is  Bishop  Lowth’s  translation  of  a passage  in  Isaiah 
iv,  6,  7,  on  which  Bishop  Jebb  remarks  : “ In  the  first  line, 
men  are  incited  to  seek  Jehovah  on  the  bare  intelligence 
that  he  may  be  found ; in  the  second,  they  are  encouraged 
to  call  upon  him,  by  the  assurance  that  he  is  near  ; in  the 
third  line,  the  wicked  is  warned  to  forsake  his  way ; in  tho 


CONVERSATION  XIII. 


121 


fourth,  the  unrighteous  to  renounce  the  very  thought  of 
sinning ; in  the  last  line,  the  compassion  of  God,  mentioned 
in  the  fifth,  is  heightened  into  overflowing  mercy  and  for - 
giveness .”  Of  other  kinds  of  parallelism,  such  as  present 
an  anticlimax,  or  an  antithesis  or  opposition,  as 
“ The  memory  of  the  just  is  blessed ; 

But  the  name  of  the  wicked  shall  rot 
the  poetical  books  of  the  Hebrews  afford  very  numerous 
instances ; for  which,  and  other  peculiarities,  you  may  con- 
sult Lowth  on  Isaiah,  and  Jebb’s  “ Sacred  Literature.” 
You  will,  from  the  instances  given,  form  a general  idea  of 
the  structure  of  Hebrew  verse. 

A.  The  style,  too,  of  the  Hebrew  poets  appears  to  be 
figurative  and  bold  beyond  that  of  any  other  human 
writers. 

B.  It  has  all  the  splendour  and  sublimity,  the  softness 
and  beauty,  of  the  oriental  writers,  without  their  exagge- 
rations on  the  one  hand,  and  their  languor  and  voluptuous- 
ness on  the  other.  This  is  itself  a strong  proof  of  what  I 
before  said,  that,  although  the  general  genius  of  the  east 
is  seen  in  these  inimitable  compositions,  and  the  different 
characters  of  the  genius  and  taste  of  each  individual  are 
also  conspicuous,  yet  is  it  manifest  that  the  whole  mind  of 
every  writer  was  in  the  hand  and  under  the  guidance  of  a 
superior  power.  But  as  the  prophets  especially  use  not 
only  figurative  but  also  symbolical  language,  it  will  be 
necessary  for  you  to  become  somewhat  acquainted  with 
the  elements,  so  to  speak,  of  that  rich,  picturesque,  and 
often  typical,  style,  in  which  they  address  us. 

A.  I wait  for  your  illustrations. 

B.  Nature  is  the  great  source  from  which  the  Hebrew 
poets,  like  all  others,  derive  all  their  images  ; but  the  sym- 
bolical character  which  they  give  to  many  natural  objects, 
is  generally  peculiar  to  themselves,  and  results  from  their 
inspiration.  The  sun,  moon,  and  stars,  the  highest  objects 
in  the  natural  world,  figuratively  represent  kings,  queens, 
princes,  or  rulers,  or  the  kingdoms  themselves  which  they 
govern ; their  increase  of  splendour  denotes  growing  pros- 
perity ; their  being  darkened  by  eclipses,  or  their  setting, 
the  reverses  of  their  condition : “ 1 will  cover  the  heavens, 
and  make  the  stars  thereof  dark  ; I will  cover  the  sun  with 
a cloud,  and  the  moon  shall  not  give  her  light,”  Ezekiel 

II 


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watson’s  conversations. 


xxii,  7.  Earthquakes,  too,  and  the  shaking  of  heaven  and 
earth,  are  used  to  express  commotions  in  kingdoms,  or  their 
entire  overthrow.  The  sun  stands  as  the  emblem  of  Mes- 
siah, and  light  for  the  knowledge  and  joy  which  his  doc- 
trine should  diffuse.  Light  and  darkness  are  farther  used 
for  joy  or  sorrow,  prosperity  or  adversity : “We  wait  for 
light,  but  behold  obscurity;  for  brightness,  but  we  walk 
in  darkness,”  Isaiah  lix,  9.  Dews,  moderate  rain,  gentle 
streams,  and  running,  or,  as  the  Hebrews  called  them,  liv - 
ing  waters,  denote  prosperity  in  general,  and  are  especially 
used  to  express  the  blessings  of  the  Gospel : so  in  Isaiah 
xliv,  3, — a passage  in  which  we  have  an  instance  of  the 
parallelism  just  mentioned  : — 

“ I will  pour  water  upon  him  that  is  thirsty, 

And  floods  upon  the  dry  ground ; 

I will  pour  my  Spirit  upon  thy  seed, 

And  my  blessing  upon  thy  offspring.” 

A.  I observe  that  the  second  couplet  explains  the  figura- 
tive language  of  the  first ; the  copious  effusion  of  waters 
in  the  former,  signifying  the  Spirit  and  the  blessing  men- 
tioned in  the  latter. 

B.  But,  on  the  other  hand,  immoderate  rains,  and  de- 
structive floods  represent  God’s  overwhelming  judgments  : 
u 1 will  rain  upon  him  an  overflowing  rain,  and  great  hail- 
stones,” Ezekiel  xxviii,  22.  Fire  also,  whirlwinds,  and 
“ the  east  wind,”  or  the  suffocating  and  withering  simoon, 
are  all  emblems  of  destruction  : “ The  wind  shall  eat  up 
all  thy  pleasures,”  Jer.  xxii,  22.  High  mountains  and 
lofty  hills  denote  states  and  cities  ; the  cedars  of  Lebanon 
and  the  oaks  of  Bashan  stand  for  potentates  and  persons 
of  the  highest  rank  ; and  towers  and  fortresses  for  power- 
ful protectors.  Lebanon,  indeed,  which  was  remarkable 
for  its  stately  cedars  and  for  its  own  loftiness,  is  used  for 
any  thing  great  and  noble ; and  Mount  Carmel,  which 
abounded  in  vines  and  olives,  denoted  beauty  and  fertility : 
“ The  glory  of  Lebanon  shall  be  given  to  it,  the  excellency 
of  Carmel.”  The  vine  and  the  vineyard  are  constant  images 
of  the  Jewish  Church.  But  the  treading  of  the  wine-press 
denotes  extreme  punishment,  the  crushing  of  nations  under 
the  weight  of  the  Divine  vengeance,  and  the  effusion  of 
blood.  A horn  is  the  emblem  of  strength  and  dignity, 
sometimes  of  pride  ; and  a rod,  of  royalty.  Rams,  bulls, 


CONVERSATION  XIII. 


123 


lions,  eagles,  sea  monsters,  and  other  creatures  of  pugna- 
cious or  ravenous  habits,  are  used  for  cruel  tyrants  and 
conquerors  : “ Hear  this,  ye  kine  of  Bashan,  which  oppress 
the  poor.”  “ The  lion  is  come  up  from  his  thicket,”  Jer. 
iv,  7.  “ A great  eagle  came  from  Lebanon,  and  took  the 

highest  branch  of  the  cedar,”  Ezek.  xvii,  3. 

A.  The  splendid  religious  services  of  their  country,  I 
have  also  observed,  afford  the  prophets  many  interesting 
and  expressive  images. 

B.  And  they  were  the  more  expressive,  as  they  were 

not  mere  poetic  ornaments  ; but  in  many  instances  esta- 
blished types  of  the  subjects  to  which  they  refer.  Hence, 
from  the  temple,  the  Shechinah,  the  mercy  seat,  the  sacri- 
fices and  purifications,  and  the  splendid  garments  of  the 
high  priest,  a variety  of  images  are  drawn,  serving  to  denote 
the  glory  of  the  Christian  Church,  God’s  presence  with  it, 
and  his  favour  toward  it : “ And  the  Lord  will  create  upon 
every  dwelling  place  of  Mount  Zion,  and  upon  her  assem- 
blies, a cloud  and  smoke  by  day,  and  the  shining  of  a fire 
by  night ; for  upon  all  the  glory  shall  he  a covering,”  Isa. 
iv,  5.  “ Then  will  I sprinkle  clean  water  upon  you,  and 

ye  shall  be  clean,”  Ezekiel  xxxvi,  25.  "I  clothed  thee 
with  broidered  work.”  “ He  clothed  me  with  garments 
of  salvation,”  Isaiah  lxi,  10. 

A.  Their  striking  and  miraculous  history  would  also,  I 
presume,  furnish  them  with  figurative  allusions. 

B.  The  exodus  from  Egypt  is  frequently  made  use  of 
to  express  other  great  deliverances  of  the  Jewish  nation, 
and  also  of  the  Christian  Church  : “ Thlis  saith  the  Lord, 
who  maketh  a way  in  the  sea,  and  a path  in  the  mighty 
waters,”  Isa.  xliii,  16,  &c.  The  descent  on  Sinai  supplies 
also  the  imagery  of  many  noble  passages,  as,  “ Behold  the 
Lord  cometh  forth  out  of-  his  place,  and  will  come  down, 
and  tread  upon  the  high  places  of  the  earth  ; and  the 
mountains  shall  be  molten  under  him.”  Earlier  events, 
also,  are  often  alluded  to  ; as,  the  destruction  of  the  Ca- 
naanites,  of  the  cities  of  the  plain,  the  general  deluge,  and 
the  chaotic  state  of  the  earth  at  its  creation  : “ I beheld  the 
earth,  and  lo,  it  was  without  form,  and  void  ; and  the  hea- 
vens, and  they  had  no  light,”  Jer.  iv,  23.  To  these  may 
be  added,  the  fall  of  man,  and  of  the  evil  angels  : “ Thou 
hast  been  in  Eden,  in  the  garden  of  God.  Thou  art  the 


124 


watson’s  conversations. 


anointed  cherub  ; thou  wast  upon  the  holy  mountain  of 
God,”  Ezekiel  xxviii,  14.  “ How  art  thou  fallen  from 

heaven,  O Lucifer,  son  of  the  morning  1”  Isaiah  xiv,  12  ; 
where  the  prophet  speaks  of  the  fall  of  the  proud  king  of 
Babylon,  under  this  bold  allusion  to  the  fall  of  Satan.  The 
doctrine  of  the  resurrection  also  supplies  many  figures  by 
which  the  restoration  of  the  Jews,  and  the  revivals  of  reli- 
gion in  the  Church,  are  represented  ; as  in  Ezekiel’s 
vision  of  the  dry  bones. 

A.  Metaphors  taken  from  husbandry,  I also  have  noticed 
to  abound. 

B.  Those  of  ploughing,  sowing,  and  reaping,  are  fre- 
quent and  obvious  ; but  to  understand  some  vigorous  pas- 
sages in  which  threshing  is  introduced,  you  must  recollect 
that  this  was  generally,  though  not  always,  done  by  tread- 
ing out  the  corn  from  the  husk,  by  the  feet  of  oxen,  upon 
an  elevated  place,  where  the  wind  might  take  away  the 
chaff:  “Arise  and  thresh,  O daughter  of  Zion,  for  I will 
make  thy  horn  iron,  and  thy  hoofs  brass,”  Amos  ii,  13. 
“ Thou  shalt  fan  them,  and  the  wind  shall  carry  them  away, 
and  the  whirlwind  shall  scatter  them,”  Isa.  xli,  16.  The 
pastoral  images  are  very  beautiful  and  tender  : “ The  Lotd 
is  my  shepherd,  I shall  not  want ; he  maketh  me  to  lie 
down  in  green  pastures ; he  leadeth  me  beside  the  still 
waters,”  Psalm  xxiii.  Under  the  character  of  a shepherd, 
Isaiah  also  speaks  of  Messiah,  in  the  following  exquisite 
passage  : “ He  shall  feed  his  flock  like  a shepherd  ; he  shall 
gather  the  lambs  with  his  arms  and  carry  them  in  his  bosom, 
and  shall  gently  lfead  those  that  are  with  young.”  The 
outward  expressions  of  mourning  were  shaving  the  head 
and  beard,  rending  the  garments,  retiring  to  the  house  tops, 
(which  were  all  flat,)  and  there  pouring  out  lamentations. 
Dirges  and  laments,  accompanied  by  a wailing  kind  of 
music,  were  also  in  use  at  funerals  ; and  these  circumstan- 
ces were  also  often  introduced  by  the  prophets  into  their 
pictures  of  national  distresa : “ Every  head  shall  be  bald, 
and  every  beard  clipped  ; there  shall  be  lamentation  on  all 
the  house  tops  of  Moab.”  Corn  being  ground  in  those 
early  days,  chiefly  in  handmills,  by  female  slaves  sitting  on 
the  ground,  explains  the  apostrophe  of  Isaiah  : “ Descend 
and  sit  in  the  dust,  O virgin  daughter  of  Babylon  ; take 
the  mill-stones,”  &c.  The  marriage  relation  supplied 


CONVERSATION  XIII. 


125 


metaphors  to  express  the  covenant  between  God  and  his 
people ; and  hence  idolatry  and  other  superstitions  are  so 
often,  by  the  prophets,  called  by  the  terms,  adultery  and 
fornication,  by  which  the  marriage  covenant  is  violated. 
It  is  also  one  of  those  bold  images,  so  frequent  in  the  pro- 
phets, to  represent  the  terrible  effects  of  the  Divine  judg- 
ments upon  a people  by  the  stupefaction  caused  by  intox- 
icating liquors  : — “ Thou  shalt  be  filled  with  drunkenness, 
with  the  cup  of  thy  sister  Samaria,”  Ezekiel  xxiii,  33. 
For  farther  elucidations  I must  refer  you  to  those  who  have 
written  upon  Hebrew  poetry ; but  this  may  be  sufficient 
to  give  you  a general  view  of  the  sources  from  which  the 
prophets  especially  dre^  their  imagery.  If  I point  out 
also  a few  passages  which  will  give  you  an  idea  of  the 
beauty,  richness,  and  grandeur  of  their  compositions,  it 
may  draw  your  attention  to  this  interesting  part  of  Holy 
Writ.  The  poets  of  Palestine^oar  far  beyond  the  most 
admired  geniuses  of  Paganism  ; and  the  most  vigorous 
conceptions  of  Homer  and  Virgil  are  tame  and  puerile 
when  compared  with  those  of  the  Hebrew  prophets. 

A.  In  this  I shall  be  greatly  interested  ; as  I doubt  not 
you  will  point  out  these  particulars  with  truth  and  judgment. 

B.  My  credit  will  not  be  great  ; as  I shall  do  little  more 
than  furnish  you  with  a few  specimens,  chiefly  suggested 
by  the  criticisms  of  men  of  taste  and  learning  on  these 
majestic  books  of  Holy  Scripture.  Turn  then  to  Isaiah  v, 
where,  after  the  Jews  had  been  reproached  for  various  sins, 
their  offended  God  threatens  them  with  his  judgments. 
Read  verse  13,  where  captivity  and  famine  appear  with  all 
their  horrors,  and  the  threatened  calamity  is  spoken  of  in 
the  past  tense,  according  to  the  manner  of  the  prophets,  to 
denote  its  certainty. 

A.  “ Therefore  my  people  are  gone  into  captivity,  be- 
cause they  have  no  knowledge  ; and  their  honourable  men 
are  famished,  and  their  multitude  dried  up  with  thirst.” 

B.  “ Hell,”  meaning  hades,  or  the  grave,  like  a raven- 
ous monster,  opens  wide  its  jaws,  and  swallows  down  its 
myriads.  Verse  14. 

A.  “ Therefore  hell  hath  enlarged  herself,  and  opened 
her  mouth  without  measure  ; and  their  glory,  and  their 
multitude,  and  their  pomp,  and  he  that  rejoiceth,  shall  de- 
scend into  it.” 


11* 


126 


watson’s  conversations. 


B.  Distress  lays  hold  on  all  ranks,  and  God  is  glorified 
in  his  judgments,  until  the  whole  land  is  left  desolate,  a 
place  for  flocks  to  range  in.  Verses  15-17. 

A.  “And  the  mean  men  shall  be  brought  down,  and  the 
mighty  man  shall  be  humbled,  and  the  eyes  of  the  lofty  shall 
be  humbled ; but  the  Lord  of  hosts  shall  be  exalted  in 
judgment,  and  God  that  is  holy  shall  be  sanctified  in  right- 
eousness. Then  shall  the  lambs  feed  after  their  manner, 
and  the  waste  places  of  the  fat  ones  shall  strangers  eat.” 

B.  After  several  other  reproofs  and  threatenings,  the 
God  of  armies,  having  hitherto  corrected  to  no  purpose,  is 
represented,  with  inimitable  majesty,  as  only  lifting  up  his 
ensign,  and  hissing  to  the  nations,  when  the  hostile  legions, 
like  swarms  of  insects,  fly  to  his  smndard ; and  keen,  cruel, 
and  resolute,  they  hasten  to  perform  his  will  upon  a guilty 
race,  and  leave  the  land  desolate  and  dark,  without  a ray 
of  comfort  to  cheer  the  ^loom.  Verses  26-30. 

A.  “ And  he  will  lift  up  an  ensign  to  the  nations  from 
far,  and  will  hiss  unto  them  from  the  end  of  the  earth  ; and, 
behold,  they  shall  come  with  speed  swiftly.  None  shall 
be  weary  or  stumble  among  them  ; none  shall  slumber  or 
sleep;  whose  arrows  are  sharp,  and  all  their  bows  bent; 
their  horses’  hoofs  shall  be  counted  like  flint,  and  their 
wheels  like  a whirlwind.  They  shall  roar  like  the  young 
lion,  and  lay  hold  of  the  prey,  and  shall  carry  it  away  safe, 
and  none  shall  deliver  it.  And  in  that  day  they  shall  roar 
against  them  like  the  roaring  of  the  sea ; and  if  one  look 
to  the  land,  behold  darkness  and  sorrow,  and  the  light  is 
darkened  in  the  heavens  thereof.” 

B.  From  this  scene  of  terror  and  gloom,  proceed  now 
to  the  following  chapter,  (vi.,)  which  describes  the  desig- 
nation of  Isaiah  to  his  office. 

A.  “ In  the  year  that  King  Uzziah  died,  I saw  also  the 
Lord  sitting  upon  a throne,  high  and  lifted  up,  and  his  train 
filled  the  temple.  Above  it  stood  the  seraphims : each  one 
had  six  wings  ; with  twain  he  covered  his  face,  and  with 
twain  he  covered  his  feet,  and  with  twain  he  did  fly. 

“And  one  cried  unto  another,  and  said,  Holy,  holy,  holy, 
is  the  Lord  of  hosts  : the  whole  earth  is  full  of  his  glory. 
And  the  posts  of  the  door  moved  at  the  voice  of  him  that 
cried,  and  the  house  was  filled  with  smoke. 

“Then  said  I,  Wo  is  me ! for  I am  undone ; because  I 


CONVERSATION  XIII. 


127 


am  a man  of  unclean  lips,  and  I dwell  in  the  midst  of  a 
people  of  unclean  lips  : for  mine  eyes  have  seen  the  King, 
the  Lord  of  hosts.  Then  flew  one  of  the  seraphims  unto 
me,  having  a live  coal  in  his  hand,  which  he  had  taken 
with  the  tongs  from  off  the  altar.  And  he  laid  it  upon  my 
mouth,  and  said,  Lo,  this  hath  touched  thy  lips  ; and  thine 
iniquity  is  taken  away,  and  thy  sin  purged.” 

B.  This  prophetic  vision  is  peculiarly  glorious.  “The 
most  pompous  machinery  of  the  Greek  and  Latin  poets  is 
as  much  inferior  to  it  as  earth  is  to  heaven,  or  things 
human  to  things  Divine.  Observe  the  personages  : they 
are  the  very  highest  in  the  scale  of  created  beings, — the 
dominions  and  principalities  of  heaven  : — Their  attitude: 
they  stand  before  the  throne  of  Jehovah,  veiling  their  faces 
from  the  beams  of  uncreated  glory,  too  bright  for  the 
seraphim  themselves  to  endure : — Their  action  : the  most 
rapturous  songs  of  praise  : — Their  manner  of  expression  : 
reiterated  and  reverential  acclamations  of,  ‘ Holy ! holy  ! 
holy !’ — The  effects  of  this  awful  presence,  and  of,  these 
august  sounds  : the  posts  of  the  door  shake  ; the  ponder- 
ous and  magnificent  pillars  of  brass,  2 Chronicles  iii,  17, 
tremble  as  a leaf  before  the  blast  of  the  desert.  The 
temple,  too,  involved  in  smoke,  joins  with  trembling 
columns  and  adoring  seraphs  to  bid  the  thoughtless  world 
stand  in  awe  of  God  !” 

In  the  thirteenth  chapter  the  destruction  of  Babylon  is 
foretold,  and  the  very  name  of  the  conquerors,  the  Medes, 
is  mentioned  ; then  but  a very  insignificant  people.  Of 
this  chapter  read  the  tenth  and  the  thirteenth  verses. 

A.  “ For  the  stars  of  heaven  and  the  constellations 
thereof  shall  not  give  their  light ; the  sun  shall  be  darkened 
in  his  going  forth,  and  the  moon  shall  not  cause  her  light 
to  shine.  Therefore  I will  shake  theJieavens,  and  the 
earth  shall  remove  out  of  her  place,  in  the  wrath  of  the 
Lord  of  hosts,  and  in  the  day  of  Lis  fierce  anger.” 

B.  Read  also  the  concluding  verses. 

A.  “ An  1 Babylon,  the  glory  of  kingdoms,  the  beauty 
of  the  Chaldee’s  excellency,  shall  be  as  when  God  over- 
threw Sodom  and  Gomorrah.  It  shall  never  be  inhabited, 
neither  shall  it  be  dwelt  in  from  generation  to  generation  ; 
neither  shall  the  Arabian  pitch  tent  there ; neither  shall  the 
shepherds  make  their  fold  there  ; but  wild  beasts  of  the 


128 


watson’s  conversations. 


desert  shall  lie  there  } and  their  houses  shall  be  full  of  dole- 
ful  creatures,  and  owls  shall  dwell  there,  and  satyrs  shall 
dance  there,  and  the  wild  beasts  of  the  island  shall  cry  in 
their  desolate  houses,  and  dragons  in  their  palaces,”  &c. 

B.  Here,  you  observe,  God  himself  is  introduced  in 
person,  declaring,  by  a variety  of  the  most  striking  images, 
the  destruction  of  Babylon,  and  the  everlasting  desolation 
of  that  great  city.  Never  was  a description  of  any  object 
of  terror  worked  up  to  such  a pitch  as  this,  even  to  the 
falling  of  the  stars,  and  the  removing  of  the  earth  out  of 
its  place.  And  in  about  two  hundred  years  the  prophecy 
was  accomplished.  This  great  city,  the  glory  of  kingdoms , 
sixty  miles  in  compass,  enclosed  with  a wall,  by  the  lowest 
account,  two  hundred  feet  high,  and  fifty  broad,  so  that 
six  chariots  could  drive  abreast  on  it ; fortified  every 
where  with  towers,  and  secured  by  a hundred  gates  of 
brass  ; a city  whose  beauty,  strength,  and  grandeur,  whose 
temples,  palaces,  and  hanging  gardens,  were  the  wonder 
of  the  world, — became  as  the  ruin  of  Sodom  and  Gomor- 
rah. All  is  mouldered  into  dust,  and  sunk  into  a morass  ; 
and,  as  the  prophet  foretold,  the  place  where  it  stood  is 
occupied  with  all  manner  of  wild  beasts  andserpents  : and 
thus  it  must  ever  continue  ; for  it  is  doomed  never  to  he 
inhabited.  The  few  masses  of  ruins  which  remain  the 
Arabs  call  by  an  expressive  name  which  signifies  over- 
turned. When  we  compare  such  predictions  with  the 
event,  what  awful  ideas  do  they  give  of  God  ! what  loud 
warnings  to  fear  his  judgments  ! 

The  prediction  as  to  Babylon  is  followed  in  the  fourteenth 
chapter  by  a triumphant  ode.  Turn  to  the  passage  which 
commences  at  the  fourth  verse. 

A.  “ Thou  shalt  take  up  this  parable  against  the  king  of 
Babylon,  and  say,  How  hath  the  oppressors  ceased  ! the 
golden  city  ceased  ! The  whole  earth  is  at  rest  and  is 
quiet : they  break  forth  into  singing  ; yea,  the  fir  trees 
rejoice  at  thee,  and  the  cedars  of  Lebanon,  saying,  Since 
thou  art  laid  down,  no  feller  is  come  up  against  us.  Hell 
from  beneath  is  moved  for  thee,  to  meet  thee  at  thy  coming. 
It  stirreth  up  the  dead  for  thee,  even  all  the  chief  ones  of 
the  earth  : it  hath  raised  up  from  their  thrones  all  the  kings 
of  the  nations.  All  they  shall  speak,  and  say  unto  thee, 
Art  thou  also  become  weak  as  we  ? Art  thou  become  like 


CONVERSATION  XIII. 


129 


unto  us  ? Thy  pomp  is  brought  down  to  the  grave,  and 
the  noise  of  thy  viols  : the  worm  is  spread  under  thee,  and 
the  worms  cover  thee.  How  art  thou  fallen  from  heaven, 
O Lucifer,  son  of  the  morning  ! How  art  thou  cast  down 
to  the  ground,  which  didst  weaken  the  nations  ! For  thou 
hast  said  in  thine  heart,  1 will  ascend  into  heaven  : Twill 
exalt  my  throne  above  the  stars  of  God  : I will  sit  also 
upon  the  mount  of  the  congregation,  in  the  sides  of  the 
north  : I will  ascend  above  the  heights  of  the  clouds  : I will 
be  like  the  Most  High.  Yet  thou  shalt  be  brought  .down 
to  hell,  to  the  sides  of  the  pit.  They  that  see  thee  shall 
narrowly  look  upon  thee,  and  consider  thee,  saying,  Is  this 
the  man  that  made  the  earth  to  tremble,  that  did  shake 
kingdoms ; that  made  the  world  as  a wilderness,  and  de- 
stroyed the  cities  thereof ; that  opened  not  the  house  of 
his  prisoners  ? All  the  kings  of  the  nations,  even  all  of 
them,  lie  in  glory,  every  one  in  his  own  house.  But  thou 
art  cast  out  of  thy  grave,  like  an  abominable  branch,  and 
as  the  raiment  of  those  that  are  slain,  thrust  through  with 
a sword,  that  go  down  to  the  stones  of  the  pit ; as  a car- 
cass trodden  under  feet.  Thou  shalt  not  be  joined  with 
them  in  burial  ; because  thou  hast  destroyed  thy  land,  and 
slain  thy  people  : the  seed  of  evil  doers  shall  never  be  re- 
nowned. Prepare  slaughter  for  his  children,  for  the  ini- 
quity of  their  fathers ; that  they  do  not  rise,  nor  possess 
the  land,  nor  fill  the  face  of  the  world  with  cities.  For  I will 
rise  up  against  them,  saith  the  Lord  of  hosts,  and  cut  off 
from  Babylon  the  name  and  remnant,  and  son  and  nephew, 
saith  the  Lord.  I will  also  make  it  a possession  for  the 
bittern,  and  pools  of  water  : and  I will  sweep  it  with  the 
besom  of  destruction,  saith  the  Lord  of  hosts.” 

B.  The  scenes,  speakers,  and  transitions  of  this  ode, 
have  been  well  pointed  out  by  Lowth  and  Michaelis,  in 
the  extract  which  I shall  now  read  r- 

“ A chorus  of  Jews  is  first  introduced,  expressing  their 
surprise  and  astonishment  at  the  sudden  downfall  of  Baby- 
lon, and  its  oppressive  tyrant.  The  harassed  kingdoms, 
and  their  rulers,  denoted  by  the  fir  trees  and  cedars  of 
Lebanon,  shout  with  joy,  and  the  whole  earth  and  its  pro- 
ductions raise  their  voice  along  w ith  them  over  the  fallen 
tyrant  ; and  vaunt  of  their  security,  now  he  is  no  more. 
The  scene  is  then  changed,  and  a new  set  of  persons  intro- 


130  watson’s  conversations. 

duced  : the  regions  of  the  dead  are  laid  open,  and  hades 
is  represented  as  rousing  up  the  shades  of  the  departed 
monarchs.  They  rise  from  their  thrones  to  meet  the  king 
of  Babylon  on  his  arrival,  and  insult  him  on  his  being  re- 
duced to  the  same  abject  condition  with  themselves.  This 
is  one  of  the  boldest  figures  ever  attempted  in  poetry,  and 
is  executed  with  astonishing  brevity,  perspicuity,  and  force. 
You  are  to  form  to  yourself  an  idea  of  an  immense  subter- 
raneous vault,  a vast  gloomy  cavern,  all  around  the  sides 
of  which  there  are  cells  (in  the  manner  of  the  Jewish 
sepulchres)  to  receive  the  dead  bodies  : here  the  deceased 
monarchs  lie  in  a distinguished  sort  of  state,  suitable  to 
their  former  rank,  each  on  his  own  couch,  with  his  arms 
beside  him,  and  his  chiefs  around  him.  These  illustrious 
shades  rise  at  once  from  their  couches,  and  advance  to  the 
entrance  of  the  cavern  to  meet  the  king  of  Babylon,  and 
to  insult  him  op  his  fall.  The  Jews  now  resume  the  speech  : 
they  address  the  king  of  Babylon  as  the  morning  star  fallen 
from  heaven,  the  first  in  splendour  and  dignity,  fallen  from 
his  high  state  : they  introduce  him  as  uttering  the  most 
extravagant  taunts  of  his  power  and  ambitious  designs  in 
his  former  glory,  which  are  strongly  contrasted  in  the  close 
with  his  present  low  condition.  Immediately  follows  a 
different  scene,  happily  imagined,  to  diversify  the  same 
subject : certain  persons  are  introduced  who  light  upon 
the  corpse  of  the  king  of  Babylon,  cast  out  and  lying  on 
the  bare  ground ; so  disfigured  among  the  common  slain, 
that  it  is  some  time  before  they  know  him.  They  accost 
him  with  the  severest  taunts,  bitterly  reproach  him  with 
his  destructive  ambition,  which  brought  upon  him  so  igno- 
minious an  end,  and  leave  him  with  execrating  his  name, 
race,  and  posterity.  To  complete  the  whole,  God  is  in- 
troduced declaring  the  fate  of  Babylon,  the  utter  extirpa- 
tion of  the  royal  family,  and  the  total  desolation  of  the 
city  ; the  deliverance  of  his  people,  and  the  destruction  of 
his  enemies ; confirming  the  irreversible  decree  by  the 
awful  sanction  of  his  oath. 

“ The  images  of  this  ode  are  so  various,  so  numerous, 
and  so  sublime ; expressed  with  such  force,  in  such  elevated 
words,  figures,  and  sentences,  that  it  is  impossible  to  con- 
ceive any  thing  of  the  kind  more  perfect.  We  hear  the 
voices  of  the  Jews,  the  cedars  of  Lebanon,  the  king  of 


CONVERSATION  XIII* 


131 


Babylon,  the  ghosts  of  departed  monarchs,  and  those  who 
find  the  king’s  corpse ; and  we  behold  each  of  them  acting 
his  respective  part,  as  it  were  in  some  well-cast  drama. 
The  persons  are  numerous,  but  not  confused  ; bold,  but 
not  extravagant ; a noble,  sublime,  and  truly  Divine  spirit 
glows  in  every  sentence ; nothing  can  be  found  deficient, 
nothing  redundant ; — in  a word,  for  beauty  of  disposition, 
strength  of  colouring,  greatness  of  sentiment,  brevity,  per- 
spicuity, and  force  of  expression,  this  ode  of  Isaiah  stands 
among  all  the  monuments  of  antiquity  unrivalled.” 

The  style  of  Jeremiah  is  also  exceedingly  beautiful  and 
tender  ; and,  toward  the  close  of  his  prophecies,  he  ascends 
to  the  majesty  of  Isaiah. 

A.  Be  pleased  to  point  out  a passage  or  two  in  illustra- 
tion. 

B.  You  may  turn  to  chapter  xlvi ; which  contains  a 
prophecy  delivered  previous  to  the  great  battle  fought  by 
Pharaoh  Necho,  king  of  Egypt,  and  Nebuchadnezzar,  in 
which  the  Egyptians  were  routed  with  great  slaughter. 
The  prophet  sees  the  mighty  but  vain  preparations  of  the 
Egyptian  warriors.  Verses  3-6. 

A.  “ Order  ye  the  buckler  and  shield,  and  draw  near  to 
battle.  Harness  the  horses,  and  get  up,  ye  horsemen,  and 
stand  forth  with  your  helmets  ; furbish  the  spears,  and  put 
on  the  brigandines.  Wherefore  have  I seen  them  dismayed 
and  turned  away  back  1 and  their  mighty  ones  are  beaten 
down,  and  are  fled  apace,  and  look  not  back ; for  fear  was 
round  about,  saith  the  Lord.  Let  not  the  swift  flee  away, 
nor  the  mighty  men  escape ; they  shall  stumble,  and  fall 
toward  the  north  by  the  river  Euphrates.” 

B.  The  king  of  Egypt  is  however  represented  as  march- 
ing with  all  the  confidence  of  victory,  like  a river  over- 
flowing its  banks.  Verses  7,  8. 

A.  “ Who  is  this  that  cometh  up  as  a flood  ? whose 
waters  are  moved  as  the  rivers  ? Egypt  riseth  up  as  a 
flood,  and  his  waters  are  moved  like  the  rivers,  and  he 
saith,  I will  go  up,  and  will  cover  the  earth  ; I will  de- 
stroy the  city  and  the  inhabitants  thereof.” 

B.  The  voice  of  Pharaoh  is  heard  animating  his  troops 
to  the  battle.  Verse  9. 

A.  “ Come  up,  ye  horses  ; and  rage,  ye  chariots ; and 
let  the  mighty  men  come  forth ; the  Ethiopians  and  the 


132 


watson’s  conversations. 


Lybians  that  handle  the  shield  ; and  the  Lydians  that 
handle  and  bend  the  bow.” 

B.  The  prophet,  however,  announces  to  him,  that  this 
is  the  time  and  place  destined  by  God  for  the  entire  over- 
throw and  destruction  of  his  hosts  ; and  in  the  description, 
the  sword  itself  is  personified, — it  devours,  and  satiates 
itself,  and  is  made  drunk  with  blood.  Verse  10. 

A.  " For  this  is  the  day  of  the  Lord  God  of  hosts,  a 
day  of  vengeance,  that  he  may  avenge  him  of  his  adver- 
saries : and  the  sword  shall  devour,  and  it  shall  be  satiate 
and  made  drunk  with  their  blood  ; for  the  Lord  God  of 
hosts  hath  a sacrifice  in  the  north  country  by  the  river 
Euphrates.” 

B.  Finally  : the  wound  inflicted  upon  Egypt  is  without 
cure,  although  the  balm  of  Gilead,  the  most  senative  medi- 
cine known  in  that  day,  were  applied  to  it.  Verse  11. 

A.  “ Go  up  into  Gilead,  and  take  balm,  O virgin,  the 
daughter  of  Egypt : in  vain  shalt  thou  use  many  medicines ; 
for  thou  shalt  not  be  cured.” 

B.  As  a fcrther  specimen  of  Jeremiah’s  manner,  we  may 
take  the  forty-eighth  chapter,  which  contains  prophecies 
concerning  the  Moabites  and  other  neighbouring  nations, 
who  fell  under  the  irresistible  sweep  of  the  power  of  Nebu- 
chadnezzar. This  whole  chapter  is  poetiy  of  the  first 
order.  It  opens  with  the  distress  of  the  cities  of  Moab, 
which  fell  successively  under  the  power  of  the  invader. 
The  cry  of  one  city  taken  and  sacked  resounds  to  that  of 
another ; the  wailing  of  the  children  is  also  touchingly 
introduced ; the  highways  resound  with  cries  of  trouble ; 
and  the  country,  swept  of  its  inhabitants,  is  left  like  the 
heath  of  the  desert.  Verses  1-6. 

A.  “ Against  Moab  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel : Wo  unto  Nebo  ! for  it  is  spoiled : Kiriathaim 
is  confounded  and  taken  : Misgab  is  confounded  and  dis- 
mayed. There  shall  be  no  more  praise  of  Moab  : in 
Heshbon  they  have  devised  evil  against  it : come,  and  let 
us  cut  it  off  from  being  a nation.  Also  thou  shalt  be  cut 
down,  O madmen ; the  sword  shall  pursue  thee.  A voice 
of  crying  shall  be  from  Horonaim,  spoiling  and  great  de- 
struction. Moab  is  destroyed ; her  little  ones  have  caused 
a cry  to  be  heard.  For  in  the  going  up  of  Luhith,  con- 
tinual weeping  shall  go  up ; for  in  the  going  down  of  Ho- 


CONVERSATION  XIII. 


13a 


ronaim  the  enemies  have  heard  a cry  of  destruction.  Flee, 
save  your  lives,  and  be  like  the  heath  in  the  wilderness.” 

B.  The  folly  of  trusting  in  idols  is  next  forcibly  portray- 
ed ; their  great  idol  Chemosh  himself  is  carried  into  cap- 
tivity, with  his  whole  retinue  of  priests,  and  the  princes 
of  the  people.  Verse  7. 

A.  “ For  because  thou  hast  trusted  in  thy  works  and.in 
thy  treasures,  thou  shalt  also  be  taken  : and  Chemosh 
shall  go  forth  into  captivity  with  his  priests  and  his  prin- 
ces together.” 

B.  Wings  are  then  scornfully  ordered  for  Moab,  as  her 
only  chance  of  escape  ; and  the  victors  are  heard  animat- 
ing each  other  in  the  pursuit,  and  imprecating  curses  on  the 
man  who  executes  his  work  with  slackness.  Verses  9,  10. 

A.  “ Give  wings  unto  Moab,  that  it  may  flee  and  get 
away  : for  the  cities  thereof  shall  be  desolate,  without  any 
to  dwell  therein.  Cursed  be  he  that  doeth  the  work  of 
the  Lord  deceitfully ; and  cursed  be  he  that  keepeth  back 
his  sword  from  blood.” 

B.  The  subject  is  diversified  by  the  introduction  of  a 
spirited  comparison  taken  from  old  wine  long  left  undis- 
turbed, and  thus  acquiring  strength  and  flavour  ; by  which 
is  indicated  the  pride  and  insolence  produced  in  the  Moab- 
ites by  long  prosperity.  Verses  11—13. 

A.  “Moab  hath  been  at  ease  from  his  youth,  and  he 
hath  settled  on  his  lees,  and  hath  not  been  emptied  from 
vessel  to  vessel ; neither  hath  he  gone  into  captivity  : 
therefore  his  taste  remained  in  him,  and  his  scent  is  not 
changed.  Therefore,  behold,  the  daj^s  come,  saith  the 
Lord,  that  I will  send  unto  him  wanderers,  that  shall 
cause  him  to  wander,  and  shall  empty  his  vessels,  and 
break  their  bottles.  And  Moab  shall  be  ashamed  of  Che- 
mosh, as  the  house  of  Israel  was  ashamed  of  Beth-el  their 
confidence.” 

B.  All  prosperity  is  now  declared  to  be  at  an  end,  and 
the  neighbouring  states  are  called  to  sing  the  lament  at 
his  obsequies.  Verse  16. 

A.  “ The  calamity  of  Moab  is  near  to  come,  and  his  af- 
fliction hasteth  fast.  All  ye  that  are  about  him  bemoan 
him  ; and  all  ye  that  know  his  name,  say,  How  is  the 
strong  staff  broken,  and  the  beautiful  rod  !” 

B.  And  lest  any  of  the  cities  of  Moab  should  flatter 

12 


134 


watson’s  conversations. 


themselves  with  the  hope  of  an  exemption  from  this  cala- 
mity, the  prophet  represents  the  inhabitants  of  Aroer  and 
Arnon,  the  extreme  borders  of  Moab,  eagerly  inquiring  of 
the  trembling  fugitives,  male  and  female,  “What  is  done?” 
to  which  the  answer  is,  that  the  destruction  is  universal 
upon  all  parts  of  the  kingdom,  and  upon  all  its  cities. 
Verses  19-24. 

A.  “ O inhabitant  of  Aroer,  stand  by  the  way,  and 
espy  ; ask  him  that  fleeth,  and  her  that  escapeth,  and  say, 
What  is  done  ? Moab  is  confounded ; for  it  is  broken 
down  : howl  and  cry  ; tell  ye  it  in  Arnon,  that  Moab  is 
spoiled.  And  judgment  is  come  upon  the  plain  country, 
upon  Holon,  and  upon  Jahazah,  and  upon  Mephaath  ; and 
upon  Dibon,  and  upon  Nebo,  and  upon  Beth-diblathaim, 
and  upon  Kiriathaim,  and  upon  Beth-gamul,  and  upon 
Beth-meon,  and  upon  Kerioth,  and  upon  Bozrah,  and  upon 
all  the  cities  of  the  land  of  Moab,  far  and  near.” 

B.  The  severity  of  this  fearful  visitation  of  the  Divine 
judgment  is  then  heightened  by  various  images.  Moab 
is  seen  as  the  object  of  contempt  and  derision,  like  a reel- 
ing drunkard.  Verse  25. 

A.  “The  horn  of  Moab  is  cut  off,  and  his  arm  is  broken, 
saith  the  Lord.  Make  ye  him  drunken  ; for  he  magnified 
himself  against  the  Lord  : Moab  also  shall  wallow  in  his 
vomit,  and  he  also  shall  be  in  derision.” 

B.  The  enemy  falls  upon  the  summer  fruits,  so  that  the 
rejoicings  of  the  harvest  cease,  and  shouting  is  no  longer 
heard  in  the  fields ; the  public  services  of  religion  cease, 
and  one  dark  affliction  is  spread  over  the  whole  land. 
Verse  33. 

A.  “And  joy  and  gladness  is  taken  from  the  plentiful 
field,  and  from  the  land  of  Moab  ; and  I have  caused  wine 
to  fail  from  the  wine  presses ; none  shall  tread  with  shout- 
ing, their  shouting  shall  be  no  shouting.  Moreover,  I 
will  cause  to  cease  in  Moab,  saith  the  Lord,  him  that 
offereth  in  the  high  places,  and  him  that  burneth  incense 
to  his  gods.” 

B.  Thus,  in  these  and  other  of  the  prophecies  of  Jere- 
miah, found  in  the  close  of  his  book,  the  prophet  falls  but 
little  short  of  the  spirit,  variety,  and  sublimity  of  Isaiah 
himself. 

A.  The  Lamentations  of  Jeremiah  over  the  sad  accom- 


CONVERSATION  XIII. 


135 


plishment  of  his  own  predictions  in  the  destruction  of  Jeru- 
salem,  preserve  all  their  pathos  to  the  present  day. 

B.  44  He  witnessed  all  the  horrors  of  the  famine,  and, 
when  that  had  done  its  work,  the  triumph  of  the  enemy. 
He  saw  the  strong  holds  of  the  city  cast  down  ; the  palace 
of  Solomon,  the  temple  of  God,  with  all  its  courts,  its  roofs 
of  cedar  and  gold,  levelled  to  the  earth,  or  committed  to 
the  flames  ; the  sacred  vessels,  the  ark  of  the  covenant 
itself,  with  the  cherubim,  pillaged  by  profane  hands.  What 
were  the  feelings  of  a patriotic  and  religious  Jew  at  this 
tremendous  crisis,  he  has  left  on  record  in  his  unrivalled 
elegies.  Never  did  city  suffer  a more  miserable  fate ; 
never  was  ruined  city  lamented  in  language  so  exquisitely 
pathetic.  Jerusalem  is,  as  it  were,  personified,  and  be- 
wailed  with  the  passionate  sorrow  of  private  and  domestic 
attachment ; while  the  more  general  pictures  of  the  famine, 
the  common  misery  of  every  rank,  and  age,  and  sex,  all 
the  desolation,  the  carnage,  the  violation,  the  dragging 
away  into  captivity,  the  remembrance  of  former  glories,  of 
the  gorgeous  ceremonies,  and  the  glad  festivals,  the  awful 
sense  of  the  Divine  wrath  heightening  the  present  calami- 
ties, are  successively  drawn  with  all  the  life  and  reality  of 
an  eye  witness.  They  combine  the  truth  of  history  with 
the  deepest  pathos  of  poetry.”  ( Milman .)  Of  the  truth  of 
this  remark,  the  following  passages  will  afford  sufficient 
proof.  Under  what  a variety  of  affecting  views  is  the 
calamity  presented,  and  how  deep  is  the  tone  of  sorrow 
which  pervades  the  whole  ! 44  How  hath  the  Lord  covered 

the  daughter  of  Zion  with  a cloud  in  his  anger,  and  cast 
down  from  heaven  unto  the  earth  the  beauty  of  Israel,  and 
remembered  not  his  footstool  in  the  day  of  his  anger  ! And 
he  hath  violently  taken  away  his  tabernacle,  as  if  it  were 
of  a garden  : he  hath  destroyed  his  places  of  the  assembly ; 
the  Lord  hath  caused  the  solemn  feasts  and  Sabbaths  to 
be  forgotten  in  Zion,  and  hath  despised,  in  the  indignation 
of  his  anger,  the  King  and  the  priest.  Her  gates  are  sunk 
unto  the  ground  ; he  hath  destroyed  and  broken  her  bars  ; 
her  king  and  her  princes  are  among  the  Gentiles  ; the  law 
is  no  more  ; her  prophets  also  find  no  vision  from  the  Lord. 
The  elders  of  the  daughter  of  Zion  sit  upon  the  ground, 
and  keep  silence  : they  have  cast  up  dust  upon  their  heads ; 
they  have  girded  themselves  with  sackcloth  : the  virgins  of 


136 


watson’s  conversations. 


Jerusalem  hang  down  their  heads  to  the  ground.  Mine, 
eyes  do  fail  with  tears,  my  bowels  are  troubled,  my  liver  is 
poured  upon  the  earth,  for  the  destruction  of  the  daughter 
of  my  people ; because  the  children  and  the  sucklings 
swoon  in  the  streets  of  the  city.  They  say  to  their  mothers, 
Where  is  corn  and  wine?  when  they  swooned,  as  the 
wounded  in  the  streets  of  the  city,  when  their  soul  was 
poured  out  into  their  mother’s  bosom.  What  thing  shall  I 
take  to  witness  for  thee  ? What  thing  shall  I liken  to  thee, 

0 daughter  of  Jerusalem  ? What  shall  I equal  to  thee,  that 

1 may  comfort  thee,  O virgin  daughter  of  Zion  ? for  thy 
breach  is  great  like  the  sea  ; who  can  heal  thee  ? All  that 
pass  by  clap  their  hands  at  thee ; they  hiss  and  wag  their 
head  at  the  daughter  of  Jerusalem,  saying.  Is  this  the  city 
that  men  call,  The  perfection  of  beauty,  The  joy  of  the 
whole  earth  ?” 

A.  Are  not  the  writings  of  Ezekiel  considered  ob- 
scure ? 

B.  Often  so  ; but  on  the  obscurity  of  prophecy  I will 
speak  presently.  The  sublimity  of  Ezekiel  is  of  the  kind 
which  is  sometimes  called  the  terrible ; it  is  at  least  often 
calculated  to  fill  the  mind  with  the  deepest  awe.  The 
vision,  in  the  first  chapter,  which  you  may  peruse  at  your 
leisure,  is  of  this  description.  The  prophet  here  receives 
his  commission,  and  has  a symbolical  vision  of  the  glory 
of  God.  A firmament  likened  to  the  colour  of  the  terrible 
crystal,  from  its  intense  brightness,  stretches  above  the 
heads  of  cherubim,  having  symbolic  forms  denoting  bold- 
ness, activity,  intelligence,  and  heavenly  mindedness ; 
these  celestial  beings,  glowing  with  the  splendour  of  hea- 
ven, “ run  and  return  as  the  appearance  of  lightning.” 
The  office  assigned  them  is  that  of  attending  the  chariot 
of  God’s  providential  march  among  the  nations  of  the  earth. 
“ The  wheels”  are  awfully  lofty  in  their  sweep,  compli- 
cated in  their  motions,  so  as  to  appear  often  “ a wheel 
within  a wheel  but  they  are  “ full  of  eyes,”  to  show  that 
every  motion  is  directed  by  infallible  intelligence.  A mighty 
spirit,  too,  is  in  the  whole  ; and  wherever  it  moves,  ac- 
companied by  the  cherubim,  the  noise  of  their  wings  is 
“ like  the  noise  of  many  waters,  as  the  voice  of  the 
Almighty,  as  the  voice  of  speech,  as  the  noise  of  a host 
simile  after  simile  suggesting  itself  to  the  mind  of  the  pro- 


CONVERSATION  XIII. 


137 


phet,  to  express  the  rush  of  mighty  and  irresistible  energy, 
and  of  rapid  and  unwearied  service.  But  the  picture  is 
not  finished : above  the  firmament  appears  the  throne  of 
God,  managing  and  directing  those  wondrous  motions 
which  are  performed  in  a lower  region  ; and  on  the  throne 
“ the  likeness  of  a man,”  an  anticipation  of  our  Lord’s  en- 
trance into  his  glory,  to  whom  “ all  power  is  given  in  hea- 
ven and  in  earth,”  and  about  the  throne  “ a rainbow”  of 
intense  brightness,  crowning  the  whole  with  the  beauteous 
symbol  of  the  covenant  of  mercy. 

A.  Well  might  the  prophet  “ fall  upon  his  face”  before 
so  glorious  a vision  ; — a vision,  too,  which,  as  you  have 
opened  it,  suggests  the  most  profound  and  overwhelming 
thoughts. 

B.  If  you  turn  to  the  twenty-sixth  chapter,  you  will  find 
a prophecy  of  the  destruction  of  the  celebrated  mercantile 
and  opulent  Tyre  ; a city  which  had  been  enriched  by  the 
long  and  gainful  commerce  of  the  old  world.  It  was  taken 
nineteen  years  afterward  by  Nebuchadnezzar  ; but  a part 
of  the  inhabitants  retired  to  an  island  half  a mile  from  the 
shore,  where  they  built  New  Tyre,  which  was  afterward 
captured  by  Alexander  the  Great.  The  prophecy  respects 
both,  and  expresses  particular  circumstances  of  the  cala- 
mity (all  of  which  were  afterward  exactly  accomplished) 
with  wonderful  force  and  graphic  effect.  We  seem  to  see 
the  Babylonian  host  raising  the  mounds,  setting  the 
engines,  and  shaking  the  walls ; we  hear  the  noise  of 
horsemen,  and  the  sound  of  chariots ; we  see  the  clouds  of 
smoke  and  dust ; the  sword  appears  bathed  in  blood,  and 
the  groans  of  the  dying  fall  upon  the  ear.  “ He  shall  cast 
up  a mount  against  thee,  and  shall  set  engines  of  war 
against  thy  walls,  and  shall  break  down  thy  towers.  By 
reason  of  the  abundance  of  his  horses,  their  dust  shall 
cover  thee  ; thy  walls  shall  shake  at  the  noise  of  the 
horsemen,  and  of  the  wheels,  and  of  the  chariots,  when 
he  shall  enter  into  thy  gates.”  Tyre  then  immediately 
disappears ; her  towers  sink  into  the  earth,  and  her  very 
dust  is  buried  in  the  sea : nothing  remains  but  the  bare 
rock.  “Tl\ey  shall  break  down  thy  walls,  and  destroy 
thy  pleasant  houses ; and  they  shall  lay  thy  stones,  and 
thy  timber,  and  thy  dust,  in  the  midst  of  the  water.  And 
I will  cause  the  noise  of  thy  songs  to  cease,  and  the  sound 

12* 


138 


WATSON  S CONVERSATIONS. 


of  thy  harps  shall  be  no  more  heard  ; and  I will  make  thee 
like  the  top  of  a rock.  Thou  shalt  be  a place  to  spread 
nets  upon  : thou  shalt  be  built  no  more  ; for  I,  the  Lord, 
have  spoken  it.”  But  read  the  latter  part  of  the  chapter, 
from  the  fifteenth  verse  to  the  end. 

A.  “ Thus  saith  the  Lord  God  to  Tyrus,  Shall  not  the 
isles  shake  at  the  sound  of  thy  fall,  when  the  wounded  cry, 
when  the  slaughter  is  made,  in  the  midst  of  thee?  Then 
all  the  princes  of  the  sea  shall  come  down  from  their  thrones, 
and  lay  away  their  robes,  and  put  off  their  broidered  gar- 
ments. They  shall  clothe  themselves  with  trembling; 
they  shall  sit  upon  the  ground,  and  shall  tremble  at  every 
moment,  and  be  astonished  at  thee.  And  they  shall  take 
up  a lamentation  for  thee,  and  say  to  thee,  How  art  thou 
destroyed  that  wast  inhabited  of  sea-faring  men,  the  re- 
nowned city,  which  wast  strong  in  the  sea,  she  and  her 
inhabitants,  which  cause  their  terror  to  be  on  all  that 
haunt  it ! Now  shall  the  isles  tremble  in  the  day  of  thy 
fall  ; yea,  the  isles  that  are  in  the  sea  shall  be  troubled  at 
thy  departure.  For  thus  saith  the  Lord  God,  When  I 
shall  make  thee  a desolate  city,  like  the  cities  that  are  not 
inhabited  ; when  I shall  bring  up  the  deep  upon  thee,  and 
great  waters  shall  cover  thee ; when  I shall  bring  thee 
down  with  them  that  descend  into  the  pit,  with  the  people 
of  old  time,  and  shall  set  thee  in  the  low  parts  of  the  earth, 
in  places  desolate  of  old,  with  them  that  go  down  to  the 
pit,  that  thou  be  not  inhabited  ; and  I shall  set  glory  in  the 
land  of  the  living;  I will  make  thee  a terror, and  thou  shalt 
be  no  more ; though  thou  be  sought  for,  yet  shalt  thou 
never  be  found  again,  saith  the  Lord  God.” 

B.  How  striking  is  this  scene  ! “ The  isles  and  adjacent 
regions  shake,  as  with  a mighty  earthquake,  by  the  con- 
cussion occasioned  by  the  fall  of  Tyre.  The  groans  of 
the  dying  reach  the  ears  of  the  people  inhabiting  those 
regions.  Their  princes,  alarmed  for  themselves,  and 
afflicted  for  Tyre,  descend  from  their  thrones,  and  clothe 
themselves — with  sackcloth  ? No  ; but  4 with  trembling  P 
Arrayed  in  this  astonishing  attire,  the  prophet  introduces 
them  as  a chorus  of  mourners,  lamenting  Tyre,  in  a funeral 
song,  or  dirge,  as  customary  on  the  death  of  renowned 
personages.  And,  pursuing  the  same  image  still  farther, 
she  is  brought  forth  from  her  place  in  solemn  pomp  ; the 


CONVERSATION  XIII- 


139 


pit  is  dug  deep  for  her,  and  she  is  buried  to  rise  no  more- 
Such  the  prophecy  concerning  Tyre,  comprehending 
both  the  city  on  the  continent  and  that  on  the  island  ; and 
punctually  fulfilled  in  regard  to  both.  That  on  the  conti- 
nent was  rased  to  the  ground  by  Nebuchadnezzar  ; and 
that  oil  the  island,  by  Alexander.  The  latter  used  all  the 
stones,  rubbish,  and  earth  of  the  old  city,  in  making  a 
causeway  to  join  the  continent  to  the  island ; by  which 
means  he  became  master  of  the  city,  Efnd  fulfilled  that  part 
of  the  prediction  which  says  that  her  very  dust  should  be 
scraped  together,  and  her  stones,  her  timber,  and  her  earth, 
laid  in  the  midst  of  the  waters.  At  present,  and  for  ages 
back,  this  great  city,  once  the  emporium  of  the  world,  is 
literally  what  the  prophet  repeatedly  foretold, — a bare  rock, 
a place  to  spread  nets  on,  1 1 visited,’  says  Maundrell, 
4 the  ruins  of  Tyre  ; a mere  Babel  of  broken  walls,  pillars, 
and  vaults,  without  so  much  as  one  entire  house.  Its  pre- 
sent inhabitants  are  only  a few  poor  wretches,  (harbouring 
themselves  in  the  vaults,  and  subsisting  chiefly  upon  fish- 
ing,) who  seem  to  be  preserved  in  this  place  by  Divine 
Providence,  as  a visible  argument  how  God  has  fulfilled 
his  word  concerning  Tyre,  that  it  should  be  as  the  top  of 
a rock,  a place  for  jisliers  to  dry  nets  on .’  ” 

A.  I have  noticed  a very  striking  prophecy  respecting 
the  king  of  Egypt,  in  the  thirty-second  of  Ezekiel. 

B.  It  affords  another  instance  of  the  sublimity  of  inspi- 
ration. The  fall  of  this  mighty  sovereign  is  predicted  under 
the  appropriate  figures  of  a lion  which  infests  the  woods ; 
and  a crocodile,  an  amphibious  animal  found  in  the  river 
of  Egypt ; and  a sea  monster,  pursuing  his  prey  in  the  still 
wider  waters ; caught,  slain,  and  left  a prey  to  the  fowls 
and  beasts.  The  figure  is  then  changed,  and  Pharaoh’s 
fall,  and  that  of  his  nobles,  is  compared  to  the  extinguish- 
ing of  the  greater  and  lesser  lights  of  heaven,  plunging 
the  whole  land  in  darkness.  Verses  7,  8. 

A.  “ And  when  I shall  put  thee  out,  I will  cover  the 
heaven,  and  make  the  stars  thereof  dark  : I will  cover  the 
sun  with  a cloud,  and  the  moon  shall  not  give  her  light : 
all  the  bright  lights  of  heaven  will  I make  dark,  and  set 
darkness  upon  thy  land,  saith  the  Lord  God.” 

B.  This  prophecy  was  fulfilled  in  the  conquest  of  Egypt 
by  Nebuchadnezzar,  after  he  had  taken  Tyre  ; and  the  pro- 


140 


watson’s  conversations. 


phetic  ode,  which  commences  at  the  seventeenth  verse  of 
this  chapter,  may  be  considered  as  a finished  model  in 
that  species  of  writing  which  is  appropriated  to  the  exci- 
ting of  terror  ; and  bears  a strong  resemblance  to  the 
passage  from  Isaiah,  just  pointed  out,  in  which  the  king 
of  Babylon  is  represented  as  going  down  into  hades.  This 
passage  of  Ezekiel  is  even  more  crowded  with  terrific  cir- 
cumstances. God  is  introduced,  ordering  a place  in  the 
lower  regions  for  the  king  of  Egypt  and  his  host.  The 
prophet  delivers  his  message,  pronounces  his  fate,  and  bids 
those  who  buried  the  slain  drag  him  and  his  multitudes  to 
the  subterraneous  mansions.  At  the  tumult  and  commo- 
tion which  this  mighty  work  occasions,  the  infernal  shades 
are  represented  as  roused  from  their  couches  to  learn  the 
cause.  They  see,  and  hail  the  king  of  Egypt,  and  again 
lie  down  in  the  slumbers  of  death.  Pharaoh  being  now 
introduced  into  this  immense  subterranean  cavern,  the 
prophet  seems  to  lead  him  all  round  the  sides  of  the  pit ; 
shows  him  the  gloomy  mansions  of  former  tyrants,  lying 
with  their  weapons  of  war  beside  them,  and  their  swords 
under  their  heads,  as  in  bitter  mockery  of  their  former 
prowess  ; pronounces  the  names  of  each,  as  he  goes  along, 
— Ashur,  Elam,  Meshech,  Tubal,  Edom,  the  princes  of  the 
north,  the  pomp  and  pride  of  all  past  ages ; and  concludes 
with  showing  Pharaoh  the  place  destined  for  him  in  the 
midst  of  them,  where  he  must  henceforth  lie  down  in  hu- 
miliation and  silence  with  all  his  multitude.  You  seem  to 
follow  the  steps  of  the  prophet,  and  the  disembodied 
Pharaoh,  in  breathless  silence;  and  shudder  while  you 
pass  by  the  couches  of  once  mighty  kings,  who,  with  their 
immense  armies  and  innumerable  subjects,  all  lie  gathered 
into  these  vast  regions  of  silence  and  death;  but  with 
“ their  inquity  upon  their  bones,”  till  the  trump  of  God 
shall  call  them  to  judgment. 

A.  I hope  I shall  now  read  this  part  of  the  sacred  writ- 
ings with  more  attention  than  before. 

B.  Innumerable  instances  might  be  given  of  the  pathos, 
the  beauty,  the  vigorous  delineation,  and  the  sublimity  of 
the  poetic  parts  of  Scripture  ; but  the  subject  is  large,  and 
I must  recommend  you  to  read  them  yourself  with  a fixed 
design  to  enter  into  their  meaning,  and  to  mark  the  force 
and  appropriateness  of  their  figures,  and  of  the  imagery  in 


CONVERSATION  XIII. 


141 


which  they  clothe  their  vast  conceptions  ; using  such  helps 
as  you  can  at  any  time  meet  with. 

A.  May  I ask  what  was  the  intent  of  the  prophetic  dis- 
pensation ; and  for  what  practical  ends,  predictions  of  the 
lot  of  various  nations  were  recorded  ? 

B.  Not,  certainly,  to  gratify  that  curiosity  of  man  which 
delights  to  look  into  future  events  ; but  for  the  most  im- 
portant ends  connected  with  the  faith,  obedience,  and  com- 
fort of  mankind. 

A.  They  are  always  referred  to,  I perceive,  as  one  of 
the  proofs  of  the  Divine  authority  of  the  doctrines  of  those 
who  delivered  them,  and  of  the  books  they  wrote. 

B.  And  do  you  not  perceive  the  irrefragable  force  of 
this  argument  ? 

A.  I suppose  it  lies  in  this,  that  none  but  God  can  fore- 
see the  future  ; and,  that  as  these  predictions  were  uttered 
in  indubitable  prescience  of  future  events,  their  authors 
must  have  been  under  the  direct  inspiration  of  God. 

B.  But  the  argument  may  be  more  fully  developed. 
Certain  knoAvledge  of  the  future,  we  are  sure,  is  not  pos- 
sessed by  man.  The  only  thing  that  approaches  to  it,  is 
a probable  inference  how  men  will  act,  or  how  known  cir- 
cumstances may,  in  certain  cases,  affect  their  feelings  and 
volitions ; which  inferences  are  drawn  chiefly  from  past 
experience  and  observation.  These  conjectures,  however, 
go  but  a little  way ; and  the  event,  from  the  intervention 
of  unforeseen  circumstances,  often  refutes  the  calculations 
of  the  wisest  and  most  observant  mortals.  But  when  events, 
many  years  or  ages  distant,  are  predicted,  depending  upon 
causes  not  so  much  as  existing  when  the  prophecy  wras 
uttered,  and  upon  a great  variety  of  circumstances,  and  a 
long  arbitrary  series  of  things,  and  the  fluctuating  uncer- 
tainties of  human  volitions  ; and  especially  when  they  de- 
pend not  at  all  upon  man  as  their  contriver,  but  arise 
wholly  out  of  the  counsels  and  appointment  of  God  him- 
self ; it  is  then  most  manifest,  not  only  that  they  proceed 

* from  an  intelligence  superior  to  that  of  man,  but  from  that 
Being  who  alone  is  clothed  with  the  attribute  of  a perfect 
omniscience. 

A.  Please  to  state  some  instances  in  illustration. 

B.  The  flood  was  predicted  more  than  a hundred  and 
twenty  years  before  it  came,  and  could  not  be  the  result 


142 


watson’s  conversations. 


of  conjecture,  since  it  depended  wholly  upon  a miraculous 
interposition  of  God.  The  promise  of  Canaan  to  the  seed 
of  Abraham  was  given  several  centuries  previous  to  its 
accomplishment ; and  who  but  God  could  foresee  that  th6 
numerous  offspring  of  the  then  childless  and  aged  Abraham, 
himself  but  a wandering  shepherd,  should  possess  it?  The 
capture  of  Jerusalem  by  the  powerful  Babylonians  might 
be  a matter  of  reasonable  conjecture;  but  who  could  fore- 
tell, above  two  hundred  years  before,  that  the  Medes,  then 
a weak  people,  should  conquer  Babylon  ? Or  who  could 
write  in  Isaiah’s  prophecies  the  very  name  of  Cyrus,  so 
long  before  he  was  born ; and  foretell  that  this  Cyrus  should 
liberate  the  Jews  from  captivity,  and  command  their  tem- 
ple to  be  built ; or  indicate  the  manner  in  which  Babylon 
should  be  taken,  namely,  by  the  diversion  of  the  river  Eu- 
phrates from  its  channel,  and  leaving  open  the  gates  lead- 
ing from  it  through  the  neglect  occasioned  by  a drunken 
festival,  but  He  who  “ calls  things  that  are  not  as  though 
they  were?”  Who  could  foretell  that  the  descendants  of 
Ishmael,  the  Arabs  of  the  desert,  should  remain  an  unsub- 
dued and  a predatory  people,  as  they  are  to  this  day?  or 
who  would  have  dared  to  say  that  the  Jews,  though  dis- 
persed throughout  the  known  world,  should  remain  a dis- 
tinct people  as  we  see  them  to  this  moment ; among  nations, 
too,  into  whose  common  mass  the  most  distinct  tribes  and 
nations  have  sunk,  and  are  now  undistinguished  ? 

A.  Is  there  not  a curiously  minute  instance  in  the  case 
of  the  Rechabites  spoken  of  by  Jeremiah,  to  whom  it  was 
promised,  “ Jonadab  the  son  of  Rechab  shall  not  want  a 
man  to  stand  before  me  for  ever  ?” 

B.  There  is  ; and  the  more  minute  the  circumstances 
of  a prophecy  are,  the  stronger  is  its  evideuce.  Here 
more  than  two  thousand  years  ago,  a single  tribe,  distin- 
guished by  drinking  no  wine,  and  by  refusing  to  live  in 
houses,  receives  a promise  of  being  perpetuated  as  a dis- 
tinct race,  retaining  the  same  habits  as  their  fathers  : and 
to  this  day  they  are  found,  few  in  number,  it  is  true,  but 
still  existing  ; called  by  the  same  name,  and  distinguished 
by  the  same  peculiarities,  as  in  the  days  of  the  prophet. 
But,  to  go  to  larger  events  equal W beyond  the  reach  of 
human  conjecture  : Daniel  prophesms  of  the  rise  and  suc- 
cessive fall  of  four  great  monarchies.  The  Babylonian 


CONVERSATION  XIII. 


143 


was  to  be  displaced  by  the  Medo-Persian, — that  by  the 
Macedonian, — and  that  by  the  Roman,  which  was  ulti- 
mately to  be  divided  into  kingdoms,  as  we  all  see  it  at  this 
day.  Think  then  for  a moment  of  the  infinite  number  of 
events  which  went  to  produce  these  results,  and  of  their 
contingency,— the  workings  of  ambition, — the  achieving 
of  victories, — the  plottings  of  policy, — the  concurrence  of 
favourable  circumstances,  often  apparently  accidental, — 
and  the  struggles  with  adverse  events,  which  this  succes- 
sion of  nations  to  universal  empire,  three  of  whom  were  in 
their  earliest  ‘infancy  when  the  prediction  was  uttered, 
implied.  Think  of  the  knowledge  which  it  supposes  of 
the  volitions  of  an  almost  infinite  number  of  men, — of  the 
working  of  their  passions, — of  the  conflicting  of  their  in- 
terests,— of  even  the  little  and  apparently  fortuitous  events, 
by  which  their  counsels  were  often  swayed,  their  interests 
affected,  and  their  battles  lost  or  won  ; and  instead  of 
resting  in  human  foresight,  you  are  irresistibly  lost  in  the 
perfectness  and  comprehension  of  the  foreknowledge  of  God. 

A.  Then,  beside  many  others,  there  are  the  prophecies 
respecting  Christ. 

B.  Yes:  answering  to  that  anticipation  excited  by  pro- 
phecies commencing  with  Adam,  and  enlarged  upon  by  all 
the  prophets  in  succession,  and  which  no  delay  could  ex- 
tinguish, at  last  comes  a Deliverer,  a Restorer,  a Redeemer ; 
nor  is  it  pretended  that  any  one  who  has  yet  appeared,  ex- 
cept our  Saviour,  puts  forth  the  least  claim  to  be  the  per- 
son referred  to  in  all  these  ancient  and  successive  vatici- 
nations. This  itself  is  remarkable  : but  when  you  take 
also  into  account,  that  the  time  of  his  coming  was  fixed 
by  Daniel, — that  the  j)lace  of  his  birth  was  named  by  Mi- 
cah, — that  his  tribe  and  family  were  also  pointed  out, — 
and  that  the  circumstances  of  his  birth,  humiliation , teach - 
ing , miracles , rejection , crucifixion * ascension , and  future 
glory,  are  in  prophecy  given  with  the  accuracy  of  history, — 
so  that  the  life,  character,  and  work  of  Jesus  of  Nazareth 
have  precisely  answered  to  all  these  prophecies,  and  fulfilled 
them  ; no  doubt  can  remain,  but  that  those  “ holy  men  of 
God”  who  spake  of  him,  were  “moved  by  the  Holy  Ghost.” 

A.  This  1 feel  to  be  indubitable  ; but  how  has  prophecy, 
as  you  have  said,  served  to  confirm  the  faith  of  men  in 
the  revelations  of  God  in  all  ages  ? 


144 


watson’s  conversations. 


B.  We  can  at  least  trace  this  effect  throughout  the  post* 
diluvian  world.  The  accomplishment  of  the  predictions 
of  Noah  as  to  the  flood,  gave  the  stamp  of  Divine  autho- 
rity to  the  doctrines  which  he  as  “a  preacher  of  righteous- 
ness” taught ; and  with  this  impress  they  were  transmitted 
to  his  descendants.  The  fulfilment  of  the  predictive 
promise,  as  to  the  possession  of  the  land  of  Canaan  by 
the  Israelites,  confirmed  the  Abrahamic  and  Mosaic 
doctrines  as  being  from  God ; the  fulfilment  of  all  the  prophe- 
cies of  the  Hebrew  prophets  respecting  the  captivity,  the 
rebuilding  of  the  temple,  the  destruction  of  Tyre,  the  con- 
quest of  Egypt  by  Nebuchadnezzar,  the  subversion  of  Ba- 
bylon, and  then  of  the  Medo-Persian  empire,  placed  the 
seal  of  truth  upon  the  mission  of  those  prophets,  and  au- 
thenticated their  moral  and  religious  doctrines  among  the 
Jews  after  the  captivity.  The  coming  of  Christ,  and  the 
fulfilment  of  ancient  prophecies  in  him,  have  added  the 
most  illustrious  evidence  to  the  Divine  authority  of  the  Old 
Testament  ; while  the  no  less  marked  accomplishment  of 
the  predictions  of  our  Lord  himself,  as  to  the  destruction 
of  Jerusalem,  those  of  St.  Paul  respecting  the  great  apos- 
tasy, and  those  of  St.  John  in  the  Rey elation,  as  far  as 
they  are  not  yet  manifestly  future  in  their  application,  have 
given  equal  authentication  to  the  New  Testament. 

A.  And  I perceive  that  this  is  a kind  of  evidence  which 
has  gathered  force  from  age  to  age ; and  that  the  fulfilment  of 
what  is  still  future  will  give  still  greater  weight  to  the  proof. 

B.  Doubtless  it  will ; and  when  antichrist,  both  Papal 
and  Mohammedan,  shall  be  destroyed ; when  the  Jews 
shall  acknowledge  Christ,  and  the  Gospel  be  preached  unto 
all  nations,  then  shall  “ the  mystery  of  God”  be  fulfilled ; 
and  before  this  grand  demonstration  of  the  truth  “ of  all 
that  the  prophets  have  spoken,”  we  should  say  that  all  in- 
fidelity must  at  once  be  silenced,  did  we  not  know  that  this 
mental  vice  results  not  now  from  want  of  evidence,  but 
from  a worldly  and  corrupted  heart.  The  effect  however 
will  be  great  and  general,  and  ultimately  universal ; — 
“ every  mouth  shall  be  stopped,”  and  unbelief  will  in  lowly 
shame  confess  its  guilt  before  God. 

A.  This  leading  purpose  of  prophecy  was,  indeed,  worthy 
of  so  extraordinary  a dispensation  ; but,  perhaps,  it  might 
be  designed  to  answer  other  purposes. 


CONVERSATION  XIII. 


145 


B.  Doubtless  ; and  those  also  very  important.  The 
successive  prophecies  respecting  Messiah  continually  ex- 
hibited the  glory  of  his  person,  work,  and  redemption,  to 
the  faith  of  ancient  saints ; just  as  the  development  of  his 
great  designs  in  the  conversion  of  the  world,  displays  new 
glories  to  our  view,  and  excites  a stronger  faith,  and  a 
livelier  hope.  Beside,  as  both  the  ancient  saints,  and  those 
who  have  believed  in  Christ  since  his  coming,  have  often 
seen  truth  in  fearful  contest  with  error,  and  the  Church 
environed  with  enemies,  and  those  of  the  most  formidable 
kind;  prophecy  has  in  all  ages  been  a source  of  comfort, 
by  revealing  the  final  issue  of  things.  The  generalmean- 
ing  of  the  unaccomplished  predictions  could  not  be  mis- 
taken even  by  the  mass  of  unlearned  believers  ; and  in  all 
ages,  and  especially  in  times  of  discouragement,  and  per- 
secution, and  apostasy,  it  must  have  been  a source  of  great 
comfort  to  them,  as  it  is  to  us,  to  know  how  the  grand 
contest  between  the  powers  of  light  and  darkness  will  ter- 
minate ; that  the  cause  of  our  glorious  Redeemer  shall 
finally  triumph  over  every  nation ; and  that  “ he  must  reign 
till  he  hath  put  all  enemies  under  his  feet.” 

A.  Has  it  not  been  objected,  that  the  prophecies  are 
obscure  ? 

B.  They  are  obscure  to  those  who  are  not  attentive  to 
prophetic  figures  and  symbols,  which  we  may  call  the  lan- 
guage of  prophecy ; and  also  to  those  who  do  not  consider 
the  times  and  circumstances  in  which  they  were  written, 
and  which  give  the  key  to  their  meaning.  This,  however, 
is  the  fault  of  the  reader.  There  is  also,  no  doubt,  a de- 
signed obscurity  in  many  of  them,  that  their  meaning 
might  not  be  obvious,  at  least  in  all  its  parts,  until  after 
the  accomplishment ; in  order  that  the  freedom  of  human 
actions  should  not  be  interfered  with.  Unfulfilled  prophe- 
cies are,  for  this  reason,  often  obscure  to  us  in  every  thing 
beyond  their  general  import ; but  many  ancient  prophe- 
cies were  of  a very  explicit  kind,  and  had  no  obscurity  of 
meaning ; and  others  are  still  difficult  only  as  to  the  time 
and  manner  of  their  future  accomplishment. 

A.  I have  heard  of  prophecies  having  a double  sense. 
What  may  this  mean  ? 

B.  The  term  is  not  a happy  one ; but  it  marks  that  great 
peculiarity  of  Scripture  prophecy  by  which  it  was  often 

13 


146 


WATSON  S CONVERSATIONS. 


intentionally  applied  to  two  or  more  events,  so  as  to  have 
a lower  application  to  one,  and  a higher  to  another ; a near 
and  a distant  fulfilment ; a temporal  and  a spiritual  one. 
So  the  seventy-second  Psalm  is  a prediction  both  of  the 
glory  of  Solomon’s  kingdom,  and  also  of  the  higher  glories 
of  Messiah’s  reign.  The  prophecies  respecting  Babylon 
apply  literally  to  that  ancient  empire,  and  mystically  to 
antichrist ; the  predictions  of  our  Lord  respecting  the  de- 
struction of  Jerusalem,  refer  also  to  the  end  of  the  world; 
and  thus  we  find  terms  and  phrases  in  such  prophecies 
which  are  to  be  applied,  some  to  the  lower,  some  to  the 
higher  event  contemplated ; and  to  distinguish  these  re- 
quires great  sobriety  of  judgment.  The  restoration  of  the 
Jews  from  the  captivity  of  Babylon,  was  also  typical  of 
their  spiritual  restoration  as  a Church  in  the  latter  days, 
and  the  prophecies  in  many  parts  appear  to  respect  both. 
“There  are,”  as  Lord  Bacon  finally  observes,  “springing 
and  germinant  accomplishments  throughout  many  ages, 
though  the  light  and  fulness  of  them  refer  to  one  age.” 
This  peculiarity  in  prophecy  appears  to  have  resulted  from 
that  system  of  types,  of  which  we  before  spoke,  and  by 
which  certain  events  and  things  were  made  symbols  of 
others  to  take  place  under  the  evangelical  dispensation. 
It  may  also  be  of  service  to  you  to  recollect,  that  the  pro- 
phets often  use  definite  numbers,  as  three  and  seven,  for  an 
indefinite  number ; that,  as  to  time,  a day  is  often  used 
for  a year  ; that  things  future  are  often  spoken  of  as  past, 
to  denote  their  certainty ; that  when  they  speak  of  “ the 
last,”  or  “latter  days,”  they  always  mean  the  days  of 
Messiah ; that  with  them,  north,  south,  east,  and  west, 
are  generally  to  be  understood  with  respect  to  Judea,  or 
Jerusalem;  that  by  “the  earth,”  they  frequently  mean  the 
land  of  Judea,  or  the  great  continent  of  Asia  and  Africa, 
to  which  they  had  access  by  land ; and  that  by  “ the  isles 
of  the  sea,”  they  understood  the  places  to  which  they  sail- 
ed, as  Europe  and  the  islands  and  sea  coasts  of  the  Medi- 
terranean. The  spirit  of  prophecy,  however,  no  doubt,  in 
jnany  passages,  comprehends  more  distant  places,  though 
geographically  unknown  to  the  prophets  themselves. 


CONVERSATION  XIV. 


147 


CONVERSATION  XIV. 

Book  of  Job — Psalms — Proverbs — Ecclesiastes — Can- 
ticles— the  Chronological  order  of  the  Prophetic  Books , with 
brief  notices . 

A.  I thank  you  for  the  information  afforded  by  the  last 
conversation  ; and  beg  now  to  make  some  inquiries  respect- 
ing several  books  of  the  Old  Testament  separately.  Pray, 
who  was  the  author  of  the  book  of  Job  1 

B.  It  has  been  by  some  ascribed  to  Moses ; by  others 
a lower  date  has  been  assigned  to  it,  but  without  evidence. 
The  events  and  conversations  it  records  manifestly  took 
place  in  an  age  anterior  to  the  time  of  Moses,  although  we 
should  allow  it  to  have  been  composed  by  him  in  Midian  ; 
for  the  supposed  allusions  it  contains  to  the  subsequent 
history  of  the  Israelites,  are  very  fanciful  and  unfounded. 
Its  age  may  be  fixed  somewhere  between  the  time  of 
Abraham  and  Moses  ; and  there  is  no  sound  reason  why 
we  should  seek  any  other  author  than  Job  himself,  whoso 
name  it  bears.  It  presents  us  with  an  important  proof, 
that,  in  the  patriarchal  ages,  those  in  every  place  who 
retained  the  knowledge  of  the  true  God,  held  precisely  the 
leading  doctrines  which  are  found  in  the  Old  Testament 
Scriptures  ; — satanic  agency  ; the  subjection  of  evil  spirits 
to  the  power  of  God ; the  unequal  distributions  of  rewards 
and  punishments  in  the  present  life,  unless,  as  in  the  case 
of  the  Mosaic  law,  the  contrary  is  secured  by  a special 
covenant ; the  doctrine  of  piacular  sacrifice  ; the  expecta- 
tion of  a Redeemer  ; the  resurrection  of  the  body,  and  a 
future  judgment.  It  is  in  particular  an  early  illustration  of 
the  truth,  that  the  sufferings  of  good  men  are  permitted  for 
their  moral  improvement,  and  that  the  providence  of  God 
is  not  only  general,  but  special  and  particular.  The  land 
of  Uz,  in  which  Job  dwelt,  is  Idumea  in  Arabia  Petrsea. 
The  language  of  the  book  is  pure  Hebrew,  which,  for  a 
long  time,  was  the  common  dialect  of  the  Israelites,  Idu- 
means,  and  Arabs.  This  makes  it  the  more  probable  that 
Job  was  a descendant  of  Abraham.  This  poem  you  will 
find  rich  in  beautiful  and  sublime  passages,  and  it  gives  us 
a high  idea  of  the  intellectual  refinement  and  taste  of  the 
pastoral  tribes  of  the  ancient  world,  whom  the  conceited 


148 


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philosophers  of  modern  times  delight  to  represent  as  but  a 
remove  from  the  state  of  savages.  Writing  was  manifestly 
known  in  the  time  of  Job,  who  mentions  it ; and  for  this 
reason  those  who  will  have  this  art  to  have  been  first  taught 
by  Moses,  place  the  book  itself,  in  order  to  serve  their 
theory,  later  than  Moses ; but  as  the  law  appears  to  have 
been  legible  to  Moses  and  to  the  people  without  a miracle, 
we  must  suppose  them  already  to  have  been  acquainted 
with  the  art  of  writing.  This  book  was  probably  introduced 
among  the  Israelites  by  Moses  as  a sacred  composition. 

A.  Was  David  the  author  of  the  whole  book  of 
Psalms? 

B.  He  wrote  so  many  of  them,  that  the  whole  collection 
bears  his  name.  Seventy-one  are  ascribed  to  him  ; several 
to  Moses ; and  the  rest  to  different  authors  who  lived  at 
different  times,  as  low  as  the  captivity.  Of  these  we  have 
the  names  of  Asaph,  Heman,  Ethan,  Jeduthan,  and  the 
three  sons  of  Korah.  The  whole  collection  is  referred  to 
by  our  Lord  as  prophetic,  and  this  determines  its  inspira- 
tion. This,  too,  was  the  uniform  judgment  of  the  Jewish 
Church.  The  Psalms  were  not  written  only  for  private 
use,  although,  in  some  instances,  they  were  suggested  by 
private  feelings  and  circumstances  ; but  were  for  the  most 
part  designed  for  the  public  worship  of  the  tabernacle  and 
temple,  and  were  adapted  therefore,  to  be  sung  with  the 
accompaniment  of  musical  instruments.  To  the  present 
day  they  retain  their  power  ; and  can  never  lose  it  so  long 
as  the  perfections  of  God,  the  glory  of  his  works,  and  the 
conflicts  of  his  Church  retain  their  interest  in  our  minds  ; 
and  so  long  as  penitential  sorrows  are  felt,  and  mercies, 
spiritual  and  temporal,  affect  us  with  gratitude,  all  the 
varied  emotions  which  true,  but  often  conflicting,  piety 
excites  in  the  heart,  will  in  them  find  their  most  appropriate 
expression.  “This  little  .volume,”  says  Bishop  Horne, 
“ like  the  paradise  of  Eden,  affords  us  in  perfection,  though 
in  miniature,  every  thing  that  groweth  elsewhere,  every 
tree  that  is  pleasant  to  the  sight,  and  good  for  food ; and, 
above  all,  what  is  there  lost,  but  here  restored, — 4 the  tree 
of  life  in  the  midst  of  the  garden.’  That  which  we  read 
as  a matter  of  speculation  in  the  other  Scriptures,  is  reduced 
to  practice  when  we  read  it  in  the  Psalms : in  those  repent- 
ance and  faith  are  described,  in  these  they  are  acted ; by  a 


CONVERSATION  XIV.  149 

perusal  of  the  former  we  learn  how  others  served  God,  by 
using  the  latter  we  serve  him  ourselves.” 

A.  What  is  the  meaning  of  the  word  Selah,  which  so 
often  occurs  in  the  Psalms? 

B.  It  is  generally  taken  to  be  a musical  term,  directing 
the  performance  when  sung.  An  eminent  Jewish  critic, 
however,  explains  it  to  be  both  a musical  note,  and  a note 
of  emphasis.  It  is  derived  from  a verb  which  signifies,  he 
raised  or  elevated  ; and,  in  his  judgment,  denoted  both  the 
elevation  of  the  voice  in  singing,  and  at  the  same  time 
indicated  remarkable  sentiments,  and  directed  to  the  rais- 
ing of  the  heart,  in  the  devout  consideration  of  the  subject 
last  mentioned. 

A.  The  book  of  Proverbs  was  written  by  Solomon. 

B.  And  stands  as  a noble  monument  of  his  inspired 
wisdom.  It  is  a difficult  matter  to  make  a proverb,  for  it 
must  be  at  once  so  just,  useful,  and  so  universally  applica- 
ble, that  all  shall  perceive  and  admit  its  force.  The  most 
profound  knowledge  of  human  nature  and  human  things, 
therefore,  was  requisite  to  produce  these  little  gems  of 
opinion  on  various  subjects.  Like  real  gems,  too,  they 
are  conveniently  portable,  and  by  all  men  are  esteemed  to 
be  of  a value  which  the  smallness  of  their  bulk  does  not 
diminish. 

A.  I have  seen  a book  entitled,  “ A Collection  of  the 
Proverbs  of  all  Nations.” 

B.  But  when  you  take  away  from  it  the  Proverbs  of 
Solomon,  and  all  modern  imitations  of  them,  you  will  find 
very  few  remaining,  except  those  which  are  echoes  of  each 
other.  The  invention  of  a very  few  proverbs  entitled  a 
man  in  former  times  to  the  appellation  of  wise  ; but  Solo- 
mon wrote  “ three  thousand  proverbs,”  which  possess,  too, 
an  astonishing  variety,  while  not  one  of  them  is  founded 
upon  an  unsound  principle.  Take  the  proverbs  of  other 
nations,  and  you  will  find  great  numbers  founded  upon 
selfishness,  cunning,  pride,  injustice,  and  national  con- 
tempt and  animosities.  The  principles  of  the  Proverbs 
of  Solomon  are  piety,  charity,  justice,  benevolence,  and 
true  prudence.  This  their  universal  purity  proves  their 
inspiration. 

A.  You  have  said  that  you  thought  it  improbable  that 
the  book  of  Ecclesiastes  was  written  at  the  close  of  the 
13* 


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life  of  Solomon,  because  it  bears  no  marks  of  personal 
contrition  before  God. 

B.  It  rather  appears  to  be  the  production  of  a better 
period  of  his  life,  since  its  object  is  to  show  the  vanity  of 
earthly  things ; to  inculcate  the  fear  of  God,  and  the  ne- 
cessity of  seeking  true  happiness  in  a future  state.  It 
refutes  Epicurean  and  skeptical  objections  ; and  its  diffi- 
culty arises  principally  from  the  rapid  succession  in  which 
these  objections  and  their  answers  occur,  without  any  mark 
to  distinguish  them  but  their  own  internal  evidence.  Solo- 
mon had  gone  too  far  into  worldly  pleasures,  and  the  ex- 
cesses of  oriental  magnificence,  when  he  left  us  his  impres- 
sive sentiments  on  the  vanity  of  external  enjoyments. 
He  wrote,  probably,  during  one  of  those  pauses  in  his 
downward  career,  which  were  produced  by  the  reproofs 
of  conscience ; and  had  he  fully  listened  to  them,  they 
would  have  preserved  him  from  that  awful  apostasy  from 
God  into  which  he  subsequently  fell. 

A.  What  is  your  opinion  of  the  Song  of  Songs  ? 

B.  That  it  is  an  inspired  book ; because  it  was  placed 
in  the  sacred  canon  by  Ezra,  and  was  uniformly  acknow- 
ledged so  to  be  by  the  Jews.  Its  immediate  occasion  was 
the  marriage  of  Solomon,  not  with  an  Egyptian  princess, 
as  is  sometimes  said,  but  with  a lady  of  his  own  country, 
of  which  there  is  internal  evidence  ; and  under  this  wras 
couched  mystically  the  covenant  relation  of  God  and  the 
Jewish  Church,  of  which  marriage  is  often  made  the  em- 
blem in  other  scriptures ; where,  however,  it  is  not  ex- 
tended so  largely  into  allegory.  The  style  is  pastoral,  and 
more  strongly  oriental  than  that  of  any  book  of  Scripture. 

A.  Have  we  the  books  of  the  prophets  in  the  Old  Tes- 
tament, in  the  chronological  order  in  which  they  wrote  ? 

B.  Not  exactly  so.  The  earliest  is  Jonah,  the  prophet 
sent  to  the  inhabitants  of  Nineveh.  Then  comes  Amos, 
who  lived  between  810  and  785  B.  C.  Contemporary 
with  him  was  Hosea,  both  of  whom  prophesied  to  the 
kingdoms  of  Israel  and  Judah.  Isaiah’s  time  comes  down 
a little  lower,  to  698  B.  C.  He  boldly  reproves  the  sins 
of  his  nation  ; calls  to  repentance  ; comforts  the  pious  by 
the  most  illustrious  prophecies  of  Messiah,  and  the  glories 
of  the  Christian  Church ; and  utters  seyeral  most  explicit 
predictions  respecting  the  destruction  of  Babylon,  Tyre,  the 


CONVERSATION  XIV. 


151 


Philistines,  and  other  nations,  all  of  which  were  remarkably 
fulfilled,  about  two  hundred  years  afterward.  Joel  was 
contemporary  with  Isaiah.  His  style  is  highly  wrought, 
and  marked  by  elegance  and  perspicuity.  He  exhorts  the 
people  to  repentance  on  account  of  a famine  brought  upon 
the  land  by  the  palmer  worm,  &c  ; and,  in  an  affectingly 
descriptive  manner,  denounces  a plague  of  locusts  which 
was  to  succeed  if  they  remained  impenitent.  He  couches, 
under  the  image  of  this  plague,  predictions  of  the  wasting 
of  the  land  by  the  invasion  of  the  Babylonian  armies  ; and 
thus  affords  another  instance  of  the  double  application  of 
prophecy  to  two  distinct  events.  In  the  close  of  the  second 
chapter  he  has  the  celebrated  prediction  of  the  effusion  of 
the  Holy  Spirit,  quoted  by  St.  Peter,  in  his  sermon  on  the 
day  of  pentecost ; after  which  follows  a highly  sublime 
prophecy  of  the  subsequent  destruction  of  Jerusalem,  and 
the  wonderful  deliverance  of  the  Christians,  described  as 
persons  who  “ call  upon  the  name  of  the  Lord.”  Micah 
lived  in  the  same  age,  and  invites  the  people,  both  of  the 
kingdoms  of  Israel  and  Judah,  to  repentance,  in  foresight 
of  the  judgments  to  be  inflicted  by  the  Assyrians  upon  the 
one,  and  by  the  Babylonians  upon  the  other.  In  this  book 
is  contained  the  celebrated  prophecy  which  marks  Beth- 
lehem as  the  birthplace  of  the  future  Messias.  Nahum 
lived  about  715  B.  C.,  and  predicts  the  destruction  of 
Nineveh,  the  capital  of  the  Assyrian  empire,  with  wonder- 
ful minuteness  and  power.  He  is  distinguished  for  ardour 
and  sublimity.  Zephaniah  a little  preceded  Jeremiah, 
and  like  him  calls  the  people  to  repentance,  and  predicts  the 
Babylonian  captivity.  The  time  of  Jeremiah  extends 
from  628  to  586  B.  C.  His  book  is  a collection  of  im- 
portant prophecies,  delivered  at  different  times,  intermixed 
with  historical  narrative.  Harakkixk  was  a contempo- 
rary of  Jeremiah,  and,  though  in  a brief  manner,  dwells 
with  great  force  on  the  same  subjects, — the  wickedness  of 
the  Jews,  their  captivity,  the  destruction  of  the  Babylonish 
empire,  and  their  deliverance.  There  is  great  grandeur  in 
his  imagery.  The  date  of  Daniel  is  from  606  to  534. 
He  was  one  of  the  captives,  but  raised  to  high  rank  in 
Babylon,  as  his  history  records.  The  Persian  monarchs 
continued  him  in  his  honours.  As  a saint,  a statesman, 
a patriot,  a prophet,  a confessor,  and,  but  for  a miracle,  a 


152 


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martyr,  he  is  equally  conspicuous.  Beside  his  splendid 
prophecies  respecting  the  great  successive  monarchies  of 
the  earth,  he  records  that  it  was  announced  to  him  by  the 
angel  Gabriel,  that  the  holy  city  should  be  rebuilt  and 
peopled,  and  should  continue  for  seventy  prophetic  weeks, 
or  490  years,  after  which  it  should  be  destroyed  for  putting 
the  Messiah  to  death. 

A.  How  does  the  accomplishment  appear? 

B.  The  commencement  of  this  period  is  fixed  at  the 
time  when  the  order  was  issued  for  rebuilding  the  temple 
in  the  seventh  year  of  Artaxerxes.  Seven  weeks,  or  forty- 
nine  years,  was  the  temple  in  building,  Daniel  ix,  25. 
Sixty-two  weeks,  or  434  years  more,  bring  us  to  the  pub- 
lic manifestation  of  the  Messiah  at  the  beginning  of  the 
ministry  of  John  Baptist ; and  one  prophetic  week,  or 
seven  years,  will  bring  us  to  the  time  of  our  Saviour’s  death, 
or  the  thirty-third  year  of  the  Christian  era, — in  all  490 
years  according  to  the  prophecy. 

A.  How  explicit  and  convincing  is  this ! 

B.  Beside  these  predictions,  Daniel  foretells  the  rise 
and  destruction  of  antichrist ; the  latter  state  of  the  Roman 
monarchy ; the  invasions  of  the  Saracens  and  Turks  ; and 
the  final  triumphs  of  Christianity.  Ezekiel  was  also  one 
of  the  captives  in  Babylon,  but  carried  away  in  one  of 
the  earlier  deportations.  Ezekiel’s  predictions  support 
those  which  Jeremiah  was  still  pronouncing  in  Judea.  He 
denounces  with  unsparing  words  the  sins  of  the  people, 
predicts  the  destruction  of  Jerusalem,  and  the  complete 
subjugation  and  captivity  of  all  the  people  ; then  speaks  of 
the  ruin  impending  over  the  Moabites,  Edomites,  Philis- 
tines, Tyre,  Sidon,  and  Egypt ; announces  the  restoration 
of  the  Jews  ; and,  under  the  mystical  representation  of  the 
building  of  a most  spacious  temple,  represents  the  enlarge- 
ment and  glory  of  the  Christian  Church  in  the  last  days. 
Haggai  lived  after  the  return  from  the  captivity,  and 
reproves  the  people  for  their  delay  in  rebuilding  the  temple, 
and  has  some  illustrious  prophecies  of  Christ.  Zechariah, 
a contemporary,  urges  the  Jews  to  the  same  hallowed  and 
patriotic  work.  He  has  also  several  predictions  respect- 
ing the  four  monarchies,  and  the  conquest  of  Syria,  &c,  by 
Alexander  the  Great ; and  then  rises,  like  several  of  his 
predecessors,  into  predictions,  yet  unaccomplished,  respect- 


CONVERSATION  XV, 


153 


ing  Christ’s  kingdom,  and  the  conversion  of  the  Jews. 
Malachi  closes  the  train  of  the  illustrious  choir  of  those 
extraordinary  men,  the  Hebrew  prophets,  on  whose  writ- 
ings history  has  ever  been  pouring  its  light,  and  will  con- 
tinue to  comment,  as  the  great  course  of  events  runs  on, 
till  “ time  itself  shall  be  no  •longer.”  Malachi’s  date  is 
from  436  to  420  B.  C.  He  was  commissioned  to  reprove 
the  priests  and  the  people  for  their  irreligiousness,  more 
particularly  after  Nehemiah’s  second  return ; to  whose 
efforts  in  effecting  his  pious  reforms,  the  inspired  authority 
of  Malachi  was  made  subservient.  As  “ all  the  prophets 
give  witness  to  Christ,”  so  Malachi  foretells  his  advent, 
and  the  mission  of  his  harbinger,  John.  Thus  in  these 
brief  notices  you  have  placed  before  you  the  succession  of 
the  prophets  of  Israel  and  Judah,  whose  predictions  the 
Holy  Spirit  directed  to  be  recorded,  and  preserved  in  the 
Church.  To  peruse  them  with  full  satisfaction,  you  must 
have  recourse  to  the  best  commentaries. 

A.  Was  there  not  something  singular  in  the  manner  in 
which  they  often  delivered  their  messages  from  God,  or 
their  61  burdens,”  as  I see  they  are  sometimes  called  ? 

B.  They  often  taught  by  expressive  action.  To  impress 
the  people  with  their  state  of  danger,  and  thus  to  awaken 
them  to  repentance,  they  walked  about  in  sackcloth.  Jere- 
miah made  bonds  and  yokes,  and  put  them  on  his  neck,  to 
intimate  the  absolute  subjugation  of  the  nations  to  Nebu- 
chadnezzar ; and  he  took  a potter’s  vessel  and  broke  it  to 
pieces  in  the  presence  of  the  princes  of  Jerusalem,  to  de- 
note the  complete  destruction  of  that  city.  This  mode  of 
instruction  by  signs,  was  familiar  among  eastern  nations. 


CONVERSATION  XV. 

The  New  Testament — Manuscripts — Various  Readings 
— English  Translation — Political  changes  in  Judea — Scenes 
of  our  Saviour’s  Ministry — Face  of  the  Country — Our 
Lord’s  Miracles — John  Baptist . 

A.  In  reading  the  New  Testament  I will  make  memo- 
randa of  such  questions  as  I wish  to  propose  to  you,  in 


154  watson’s  conversations. 

the  hope  that  you  will  be  kind  enough  to  favour  me  with 
your  answers. 

B.  Most  gladly ; only,  as  I stated  before,  you  must  be 
satisfied  with  brief  replies,  as  I profess  only  to  afford  you 
some  little  assistance  in  reading  and  thinking  for  yourself, 
and  to  prepare  you  for  consulting  expositions. 

A.  I subscribe  to  your  condition  with  gratitude.  My 
first  question  then  is,  Why  are  the  writings  of  the  first  four 
authors  in  the  New  Testament  called  Gospels , and  them- 
selves evangelists  ? 

B.  Because  the  word  Gospel  signifies  good  news , and 

an  evangelist  is  a publisher  of  good  news . Thus  the  term 
Gospel  is  often  used  to  designate  the  whole  Christian  sys- 
tem, and  every  preacher  of  the  Gospel  is,  in  a large  sense, 
an  evangelist.  The  four  accounts  of  the  life  of  Christ  are 
however  called  “ Gospels”  by  way  of  eminence,  because 
“ the  glad  tidings”  of  our  salvation  are  founded  upon  his 
incarnation,  doctrines,  works,  death,  and  resurrection,  all 
which  they  record.  P 

A.  Were  there  no  other  histories  ever  written  of  the  life 
and  actions  of  our  Lord  ? 

B.  Yes,  many  ; as  it  is  natural  to  suppose,  from  the 
eagerness  with  which  the  first  Christians  every  where 
would  inquire  after  such  accounts.  Some  of  these  are 
still  extant,  mingled  more  or  less  with  vague  reports  and 
fables  ; but  four  only,  two  written  by  apostles,  Matthew 
and  John,  and  two  by  companions  of  apostles,  Mark  and 
Luke,  were  ever  received  as  of  inspired  authority  by  the 
Church ; and  these  were  quoted,  and  appealed  to  as  such, 
in  the  earliest  ages. 

A.  Do  the  evangelists  copy  from  each  other  ? 

B.  Certainly  not,  for  the  Gospels  bear  all  the  marks  of 
having  been  written  without  any  concert.  This  is  proved 
by  the  variations  which  appear  when  they  narrate  the 
same  events,  or  give  the  same  parables  and  discourses,  which, 
when  in  substance  the  same,  are  varied  as  to  circumstan- 
ces, one  omitting  what  the  other  inserts,  and  the  contrary; 
just  as  you  might  expect  from  four  unconnected  persons 
of  integrity  relating  the  same  occurrence,  each  dwelling 
most  forcibly  on  that  which  at  the  time  was  most  noticed 
by  him  ; and  stating  that  which  he  remembered  best. 

A.  Is  it  not  easy  to  conceive  that  the  Holy  Spirit  might 


CONVERSATION  XV. 


155 


Tiave  influenced  one  evangelist  to  give  the  whole  series  of 
the  actions  and  discourses  of  our  Lord  in  a full  and  com- 
plete manner? 

B.  No  doubt ; but  it  is  not  for  us  to  prescribe  how  God 
shall  instruct  us.  Doubtless  the  best  methods  were  chosen ; 
and  we  see  especially  the  wisdom  of  God,  in  giving  us  the 
testimony  of  four  separate  and  independent  writers,  whose 
very  manner  of  giving  the  account  proves,  that  they  did 
not  act  in  concert,  to  impose  a fabulous  history  upon 
mankind. 

A.  I have  often  felt  that  the  Gospels  afford  strong  inter- 
nal evidence  of  their  authenticity,  from  the  natural  man- 
ner in  which  every  thing  is  stated. 

B.  This  is  a very  convincing  consideration.  There  is 
no  art  discoverable  in  the  whole  ; no  attempt  to  exalt  their 
master  by  laudatory  remarks  ; no  expressions  of  wonder 
to  call  the  reader’s  attention  to  what  is  indeed  wonderful 
in  itself ; no  extenuation  of  their  own  ignorance,  and  faults, 
and  those  of  their  fellow  disciples ; no  bitter  censures  of 
the  persecutors  of  their  Lord,  or  of  their  own.  Perhaps 
the  freedom  of  the  Gospels  from  all  these  interlocutions 
not  only  gives  greater  credibility  to  them  ; but  proves,  that 
as  many  of  those  effusions  of  feeling  were  such  as  the 
circumstances  were  calculated  very  naturally  to  call  forth, 
and  might  have  been  properly  enough  indulged  in,  by 
merely  human  writers,  their  absence  is  only  to  be  account- 
ed for  from  that  control  of  inspiration  under  which  they 
wrote.  The  whole  is  a narrative  “ of  the  things  which 
Jesus  said  and  did,”  delivered  in  the  simplest  conceivable 
form. 

A.  The  publication  of  the  Gospels  so  early  appears  also 
to  have  been  wisely  ordered. 

B.  Manifestly  so ; for  although  Christianity  had  been 
largely  propagated  and  received  by  thousands  and  tens  of 
thousands  who  had  been  witnesses  of  the  facts  they  re- 
corded, or  had  received  them  from  the  apostles  and  first 
disciples,  before  the  Gospels  were  written,  they  were  all 
published  before  those  persons  had  passed  away  who  might 
have  contradicted  them ; and  they  were  received  as  au- 
thentic histories  by  multitudes  who  had  the  means  of  know- 
ing the  truth  of  their  statements.  St.  Matthew’s  Gospel 
was  written  first ; not  later  than  A.  D.  37.  St.  Mark’s 


156 


watson’s  conversations. 


Gospel  about  A.  D.  60.  St.  Luke’s  about  the  same  time ; 
and  St.  John’s  a little  later.  The  three  first  dwell  more 
at  large  on  the  discourses  and  actions  of  Christ  in  Galilee; 
St.  John  more  particularly  on  those  in  Judea  and  Jerusa- 
lem. Two  facts  are  always  to  be  remembered,  as  con- 
nected with  this  subject : First,  that  Christianity  had 
formed  large  and  flourishing  Churches  in  Jerusalem  and 
other  places,  on  the  ground  of  the  very  facts  reported  in 
the  Gospels  being  true,  (for  they  had  too  many  witnesses 
to  be  contradicted,)  before  a single  Gospel  was  written  ; 
and,  Second,  that  they  were  all  published  before  that  gene- 
ration had  passed  away,  which  had  witnessed  the  things 
recorded. 

A.  In  what  language  were  they  written  ? 

B.  In  Greek  ; as  being  well  known  in  Judea,  Syria, 
Egypt,  Asia  Minor,  and  even  in  Italy  : so  that  in  no  lan- 
guage at  that  time  so  universal,  could  they  have  been  com- 
posed. But  translations  of  them  into  the  vernacular  tongues 
of  all  these  countries  were  rapidly  made. 

A.  Before  printing  was  discovered,  all  books  would  of 
course  be  written  : are  the  original  manuscripts  of  the 
Gospels  in  existence  ? 

B.  No  ; but  many  hundred  copies  of  them  still  exist ; 
and  also  of  translations  which  were  made  from  still  older 
copies  of  the  originals,  as  high  as  the  second  century  : and 
the  agreement  of  the  most  ancient  versions  with  the  Greek 
manuscripts  now  in  being,  shows  that  the  latter  were  faith- 
fully transcribed  from  still  older  manuscripts,  as  those  were 
from  the  originals  themselves. 

A.  But  I have  heard  of  a great  number  of  “ various 
readings that  is,  as  I understand  it,  verbal  and  other 
differences  between  these  manuscripts  of  the  books  of  the 
New  Testament,  produced  by  the  mistakes  of  transcribers, 
or  from  a difference  in  the  copies.  How  does  this  circum- 
stance affect  the  received  text  ? 

B.  The  various  readings  do  not  in  any  degree  affect  the 
credit  and  integrity  of  the  text ; the  general  uniformity  of 
which,  in  so  many  copies,  scattered  through  almost  all 
countries  in  the  known  world,  and  in  so  great  a variety  of 
languages,  is  truly  astonishing ; and  demonstrates  the 
veneration  in  which  the  Scriptures  were  held,  and  the  great 
care  which  was  taken  in  transcribing  them.  Of  the  hun- 


CONVERSATION  XV. 


157 


dred  and  fifty  thousand  various  readings,  which  have  been 
discovered  by  the  care  and  diligence  of  those  who  have 
compared  numerous  manuscripts  with  one  another,  not  a 
hundredth  part  make  any  perceptible,  or,  at  least,  any 
material,  variation  in  the  sense.  The  reason  they  are  so 
numerous  is,  that  even  the  minutest  deviation  has  been 
noted  ; as,  the  insertion  or  omission  of  an  article,  the  sub- 
stitution of  a word  for  its  equivalent,  the  transposition  of 
the  place  of  a word,  and  even  variations  in  orthography. 
Where  the  sense  is  at  all  affected  by  a different  reading, 
it  is  generally  of  little  importance  which  reading  is  adopt- 
ed ; as,  to  give  one  instance,  whether  we  read,  “ Paul,  the 
servant ,”  or  “Paul,  the  prisoner,  of  Jesus  Christ.”  In  the 
very  few  instances  which  affect  any  important  doctrine, 
the  doctrine  does  not  rest  alone  upon  them  ; but  is  found 
in  many  other  passages,  about  which  there  is  no  doubt. 

A.  There  are,  I presume,  various  readings  of  other  an- 
cient books  ; as,  of  Homer,  Terence,  &c. 

B.  Yes ; and  it  is  from  the  light  afforded  by  this  variety, 
that  critics  have  been  able  to  establish  a purer  text.  Those 
authors  which  were  most  read  and  copied  have  the  greatest 
number  of  various  readings  : but  the  true  text  of  such 
books  is,  for  this  reason,  the  better  ascertained  ; while  the 
text  of  all  books  of  which  but  few  manuscripts  have  been 
found,  remain  obscure  and  unsatisfactory  in  many  places, 
for  want  of  the  means  of  more  extensive  comparison  of 
one  reading  with  another  ; from  which  the  true  reading  so 
often  breaks  forth  with  such  irresistible  evidence,  as  to  be 
universally  received  by  scholars.  Apply  this  well  known 
and  established  literary  fact  to  the  Scriptures.  No  books 
were  ever  so  early  or  so  widely  spread,  or  so  often  trans- 
cribed ; nor  have  the  various  readings  of  any  ancient  books 
been  sought  after  with  so  much  pains  and  scrupulosity. 
“The  consequence  is,”  says  a critic,  “ that  of  no  ancient 
books  whatsoever  do  we  possess  a text  so  critically  correct , 
so  satisfactorily  perfect , as  that  which  exists  in  the  best 
editions  of  the  Hebrew  and  Greek  Scriptures.” 

A.  Is  not  our  English  translation  greatly  admired  ? 

B.  It  is ; and  justly  so.  No  translation  bears  a higher 
character : and  it  is  wonderful  how  little  the  language  has 
changed,  since  this  translation  was  executed  by  forty-seven 
learned  men,  in  the  reign  of  James  I.  ; or,  indeed,  since 

14 


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the  time  of  Tyndal,  whose  translation  was  the  first  English 
one  made  from  the  Greek;  Wickliffe’s  being  from  the 
Latin  Vulgate.  A few  words  which  occur  in  it  are,  how- 
ever, antiquated ; as  44  leasing,”  for  lies ; fc<  daysman,”  for 
umpire  ; 44  carriage,”  for  baggage  ; “ eschew,”  for  avoid  ; 
44  wist,”  for  know  ; 44  all-to,”  for  entirely : and  a few  terms 
were  formerly  used  in  a more  extended  sense  than  at  pre- 
sent ; as  “ lust,”  for  desire  of  any  kind  ; 44  conversation,” 
for  the  whole  conduct . 

A.  It  was  in  the  reign  of  Herod  the  Great  that  our 
Saviour  was  born ; but  when  he  was  put  to  death,  Pilate, 
a Roman  governor,  held  Judea  : what  political  changes 
took  place,  after  Herod’s  death,  in  the  Jewish  state  ] 

B.  Herod  reigned  thirty-four  years,  and  the  national 
independence  terminated  with  him  ; according  to  the  pro- 
phecy of  Jacob,  that,  until  Shiloh  came,  the  sceptre  should 
not  entirely  depart  from  Judah.  For  when  Herod  divided 
his  dominions  among  his  three  sons,  he  assigned  Judea, 
Samaria,  and  Idumea,  to  Archelaus : but  he  was  deposed 
by  Augustus  ; so  that  Judea  became  a Roman  province 
before  our  Saviour  entered  upon  his  public  ministry.  Herod 
Antipas  the  Third,  son  of  Herod  the  Great,  received  Gali- 
lee, with  the  title  of  Tetrarch.  He  married  Herodias,  the 
wife  of  another  brother,  Herod  Philip,  and  was  reproved 
for  it  by  John  the  Baptist  ; who  was  on  that  account  put 
to  death  by  this  prince,  in  the  manner  related  in  the  Gos- 
pels. It  was  to  this  Herod  that  Pilate  sent  Jesus,  conceiv- 
ing him  to  be  a Galilean,  and  therefore  his  subject.  Pilate 
was  the  Roman  procurator  of  Judea,  acting  under  the  pro- 
consul  of  Syria.  On  a complaint  made  to  the  latter,  of 
his  unjust  government,  he  was  ordered  to  Rome,  and  ban- 
ished to  Gaul ; where,  it  is  said,  he  put  himself  to  death. 
Herod  Agrippa,  a grandson  of  Herod  the  Great,  was  made 
king  by  the  Emperor  Claudius,  and  received  a part  of  Ju- 
dea; but,  dying  at  the  end  of  seven  years,  Judea  again 
became  a Roman  province,  and  so  continued  till  the  de- 
struction of  Jerusalem  by  Titus. 

A.  Some  information  as  to  the  places  which  formed  the 
scene  of  our  Saviour’s  ministry  would  be  interesting. 

B.  The  Jordan  is  the  only  proper  river  in  Palestine ; 
for  the  others  are  mere  winter  torrents.  Having  passed 
through  the  lake  of  Galilee,  it  loses  itself  in  the  Dead  Sea, 


CONVERSATION  XV. 


159 


which  covers  the  ancient  cities  of  Sodom  and  Gomorrah. 
This  lake  is  sometimes  called  “ the  sea  of  Tiberias,”  from 
a celebrated  city  in  its  vicinity.  On  its  shores  our  Saviour 
chiefly  resided  during  his  ministry.  It  is  sixteen  miles 
long,  and  six  broad.  “ Its  broad  surface,”  says  Dr. 
Edward  Daniel  Clarke,  “ covering  the  bottom  of  a pro- 
found valley,  environed  by  lofty  and  precipitous  eminences, 
added  to  the  impression  of  a certain  reverential  awe  under 
which  every  Christian  approaches  it,  gives  it  a character 
of  dignity  unparalleled  by  any  other  scenery.”  Bethany , 
the  residence  of  Lazarus  and  his  sisters,  was  two  miles 
distant  from  Jerusalem  ; Bethphage  lay  between  the  two  ; 
the  Mount  of  Olives , just  outside  of  Jerusalem,  across  the 
brook  Kedron  ; Emmaus  was  distinguished  for  its  hot 
springs ; Ephraim , to  which  our  Lord  retired  after  the 
raising  of  Lazarus,  was  a considerable  city,  eight  miles 
north  of  Jerusalem.  Jericho  was  nineteen  miles  from 
Jerusalem  ; and  as  the  road  to  it  was  lonely  and  rocky,  it 
was  infested  by  robbers,  and  was  made  the  scene,  there- 
fore, of  the  parable  of  the  good  Samaritan.  Bethlehem  was 
six  miles  from  Jerusalem.  In  the  country  of  Samaria  there 
was  Sychem,  called  in  derision,  by  the  Jews,  Sychar,  which 
signifies  drunkenness . It  was  about  forty  miles  from 

Jerusalem,  and  was  the  chief  city  of  the  Samaritans,  after 
the  destruction  of  the  city  of  Samaria  by  John  Hyrcanus, 
before  mentioned.  Casarea  was  built  by  Herod  the  Great, 
and  was  the  general  residence  of  the  Roman  governors. 
It  was  thirty. five  miles  from  Jerusalem.  Ccesarea  Philippi 
was  in  Upper  Galilee.  Lower  Galilee  was  most  honoured 
by  our  Saviour’s  presence ; and  so  much  did  he  reside 
there,  that  he  was  considered  a Galilean.  The  popula- 
tion, according  to  Josephus,  was  very  great,  and  its  towns 
and  cities  numerous  ; so  that  he  had  greater  opportu- 
nities of  doing  good,  and  was  more  out  of  the  reach  of 
the  malignant  Pharisees  at  Jerusalem.  Nazareth , where 
he  was  brought  up  ; Capernaum , which  may  be  considered 
his  home,  for  there  he  paid  the  tribute  money  ; and  Beth - 
saida , were  all  in  Lower  Galilee.  Capernaum  was  upon 
the  lake  or  sea  of  Tiberias. 

A.  What  was  the  face  of  the  country  ? 

B.  Mountainous,  with  come  considerable  plains.  The 
most  remarkable  plain  was  the  great  plain  of  Jezreel,  or 


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of  Esdraelon,  the  Armageddon  of  the  Apocalypse.  “ Here, 
in  the  middle  of  the  land,”  says  Dr.  Clarke,  the  traveller, 
“and  in  its  most  fertile  part,  the  tribe  of  Issachar  rejoiced 
in  their  tents.  It  has  been  the  scene  of  many  a memora- 
ble contest.  Here  Barak,  descending  from  Mount  Tabor, 
discomfited  Sisera  ; here  fell  Josiah ; and  here,  from  the 
days  of  Nebuchadnezzar  to  the  march  of  Bonaparte  into 
Syria,  warriors  out  of  every  nation  have  pitched  their  tents 
in  this  great  plain ; and  have  had  their  various  banners 
wet  with  the  dews  of  Tabor  and  Hermon.” 

A.  Have  not  infidels  occasionally  questioned  the  alleged 
fertility  of  the  Holy  Land  ? 

B.  And  have  forgotten  that  its  destitution  of  inhabitants, 
and  its  barrenness,  are  both  an  eminent  fulfilment  of  the 
prophecies  ; for  the  land,  as  well  as  the  people,  were  to  be 
“smitten  with  a curse.”  There  are  not,  however,  wanting 
indications  of  its  ancient  productiveness.  “ Under  a wise 
and  beneficent  government,”  says  the  intelligent  traveller 
before  quoted,  “ the  produce  of  the  Holy  Land  would 
exceed  all  calculation.” 

A.  What  do  the  Scriptures  mean  by  “ the  former  and 
the  latter  rain  1” 

B.  In  the  climate  of  Judea  rains  seldom  fall,  except 
in  autumn  and  spring.  The  former  rain  falls  about  No- 
vember, when  they  sow  ; the  latter,  in  April,  a little  before 
harvest. 

A.  Is  not  the  country  then  injured  by  drought  in  summer? 

B.  The  heat  is  great,  but  the  night  dews  are  very  copi- 
ous, and  refreshing  to  vegetation.  To  them  there  are  fre- 
quent beautiful  allusions  in  Scripture.  The  cold  of  winter 
is  rather  severe. 

A.  Our  Lord  wrought  a greater  number  of  miracles  than 
any  of  the  prophets. 

B.  As  accrediting  a far  superior  mission,  and  higher 
personal  claims.  Have  you  observed  that  he  wrought 
them  in  his  own  name , and  often  without  any  reference 
to  a higher  power  than  his  own  ; while  the  prophets  and 
the  apostles  wrought  them  as  instruments  of  another  and 
a higher  agency  ? 

A.  This  I had  not  remarked  : but  what  am  I to  learn 
from  it  ? 

B.  That  they  were  servants , he  the  Master  ; that  they 


CONVERSATION  XV.  161 

were  men , and  he  God.  Have  you  also  considered  how 
miracles  prove  a Divine  mission? 

A.  I conclude  that  they  do  so  by  proving  the  presence 
of  a Divine  power,  exerting  itself  in  a manner  superior  to 
nature,  or  the  power  of  man,  and  that  in  such  a connection 
with  the  ministry  of  his  servants,  as  to  be  a manifest  testi- 
mony from  God  himself  to  their  mission,  and  the  truth  of 
their  doctrine. 

B.  You  have  answered  correctly  ; and  you  can  point 
out  the  circumstances  which  prove  44  the  works”  of  Christ 
to  be  real  miracles ; that  is,  such  as  prove  an  immediate 
interposition  of  Omnipotence. 

A.  The  healing  of  the  sick,  the  blind,  the  lame,  by  a word 
or  touch,  or,  when  distant,  by  an  act  of  his  will ; the  calm- 
ing of  the  sea  ; the  feeding  of  several  thousand  persons 
with  a few  loaves  and  fishes  ; and  the  raising  of  the  dead, 
are,  doubtless,  Divine  works.  But  have  not  miracles  been 
urged  in  proof  of  other  religions  ? 

B.  They  have  ; but  such  pretended  miracles  have 
wanted  characters  which  marked  those  of  our  Lord. 

A.  Please  to  be  more  particular. 

B.  In  our  Lord’s  miracles  you  observe  the  following 
circumstances  : they  are  such  as  cannot  be  resolved  into 
trick,  or  even  the  influence  of  the  imagination,  which,  on 
some  diseases,  has  great  power ; — they  were  wrought  in 
the  presence  of  multitudes ; — they  were  continued  through- 
out his  public  ministry  of  nearly  four  years  ; — they  were 
generally  wrought  on  the  spur  of  the  occasion,  so  that  there 
was  no  opportunity  for  collusion  ; — they  were  done  under 
the  scrutinizing  eye  of  envious  but  intelligent  men,  the 
Pharisees  and  Sadducees,  who,  nevertheless,  never  denied 
them,  but  invented  the  wicked  hypothesis,  that  they  were 
wrought  by  the  agency  of  an  evil  spirit.  Neither  such 
miracles,  nor  miracles  done  in  circumstances  so  favourable 
to  ascertain  the  truth  of  the  alleged  facts,  were  ever 
wrought  in  favour  of  falsehood. 

A.  How  are  we. assured  that  they  have  been  rightly 
reported  to  us? 

B.  They  were  never  denied  by  the  Jews,  not  from  want 
of  inclination  certainly,  but  because  the  witnesses  of  them 
were  too  numerous.  The  Gospels,  too,  as  we  have  seen, 
were  published  while  multitudes  were  living  who  could 

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have  denied  the  facts  had  they  not  been  unquestionable. 
This  was  especially  the  case  with  the  Gospel  of  St. 
Matthew,  published  for  the  use  of  the  Jewish  Churches  in 
Judea,  within  a very  few  years  of  our  Lord’s  death.  But 
before  that  was  written,  Christianity  had  been  believed  by 
many  thousands  in  Jerusalem,  and  throughout  Judea  ; and 
as  the  claims  of  that  religion  to  be  of  Divine  authority  were 
founded  wholly  upon  its  facts,  their  belief  was  the  acknow- 
ledgment of  them,  as  having  been  witnessed  by  themselves, 
or,  as  universally  admitted  in  the  country.  The  miracle 
of  our  Lord’s  own  resurrection,  indeed,  confirmed  them  all, 
as  that  was  'confirmed  by  the  gift  of  tongues  at  the  day  of 
pentecost  ; by  the  miraculous  powers  given  to,  and  exer- 
cised by,  the  apostles  and  first  preachers  of  the  Gospel ; 
and  by  the  moral  efficiency  of  that  Gospel,  which  proof 
remains  in  full  force  to  this  day.  It  has  always  professed 
to  save,  and  it  has  always  saved,  them  that  believe. 

A.  The  miracles  of  Christ  were,  I think,  all  beneficent, 

wrought  for  the  salvation,  not  for  the  punishment  or  de- 
struction of  men.  J 

B.  They  were  ; for  “ he  came  not  to  destroy  men’s 
lives,  but  to  save  them.” 

A.  They  were  also  very  varied. 

B.  This  is  an  interesting  circumstance.  Some  had  a 
peculiar  majesty,  as  when  he  walked  on  the  sea,  silenced 
the  winds,  calmed  the  waves  by  his  word,  and  raised  the 
dead  ; some  had  great  tenderness,  as  when  he  fed  the  five 
thousand  who  had  been  remaining  long  with  him  listening 
to  his  sermons,  lest  they  should  “ faint  by  the  way,”  on 
their  return  home.  To  the  blind,  the  lame,  and  to  those 
labouring  under  the  awful  visitation  of  demoniacal  posses- 
sion, he  was  specially  pitiful ; and  the  sorrows  of  parents 
on  account  of  their  children  and  of  other  near  relatives, 
arising  from  the  affliction  or  death  of  their  friends,  never 
failed  to  excite  his  sympathies.  Into  how  many  sorrowing 
families  his  healing  hand  conveyed  joy  and  gladness,  a 
future  world  must  declare ; for  numerous  as  are  the  miracles 
which  our  Lord  wrought,  it  is  plain  from  the  Gospels  them- 
selves, that  comparatively  few  are  separately  recorded. 

A.  In  what  sense  did  John  the  Baptist  “prepare  the 
way”  of  Christ? 

B.  By  his  coming  in  the  character  of  his  forerunner, 


CONVERSATION  XVI. 


163 


and  thus  fulfilling  the  prophecies.  But  especially  by  his 
being  a mighty,  and,  to  a great  extent,  a successful, 
preacher  of  repentance.  Several  of  the  apostles  appear  to 
have  been  prepared  for  the  teaching  of  Christ  by  the  min- 4 
istry  of  the  Baptist ; and  many  who  afterward  received 
the  Gospel  from  the  apostles  had  also  been  prepared  for 
it  by  the  convincing  and  humbling  preaching  of  John  and 
his  disciples.  “All  the  people  believed  that  John  was  a 
prophet,”  and  this  acknowledged  prophet  declared  that 
Jesus  was  the  Christ. 

A.  We  are  also  perhaps  taught  by  the  sending  forth  of 
John  to  precede  Jesus,  as  a preacher  of  repentance,  that 
repentance,  in  all  ages,  is  necessary  to  prepare  the  mind 
for  a cordial  embracing  of  Christ  as  our  Saviour. 

B.  This  is  an  important  truth.  “ Repent  ye  and  believe 
the  Gospel,”  is  the  Divine  proclamation,  and  Christ  “ ab- 
solveth”  those  only  who  “ truly  repent,  and  unfeignedly 
believe  his  holy  Gospel.”  Wherefore,  as  our  excellent 
liturgy  [of  the  Church  of  England]  exhorts,  “let  us  beseech 
him  to  grant  us  true  repentance  and  his  Holy  Spirit.” 
Always  remember,  that  there  can  be  no  true  faith  without 
true  repentance ; but  that  it  is  faith  which  is  the  immediate 
instrumental  cause  of  our  salvation. 


CONVERSATION  XVI. 

Parables — Character  of  our  Lord's  Discourses — His 
Temptation — Expulsion  of  the  Traders  from  the  Temple — 
The  Sabbath — Synagogues — Apostles — Mary  Magdalene 
— Demoniacal  Possessions — Miscellaneous  Illustrations . 

A.  Did  not  our  Lord  teach  principally  by  parables  ? 

B.  He  used  that  mode  of  teaching  frequently  ; but  pro- 
bably not  so  often  as  those  plainer  didactic  addresses,  of 
which  we  have  specimens  in  the  Sermon  on  the  Mount,  in 
his  conversation  with  Nicodemus,  and  in  the  numerous 
discourses  recorded  by  St.  John.  But  whatever  form  of 
address  he  used,  the  character  of  our  Lord’s  teaching  was 
a beautiful  and  touching  simplicity ; an  unspeakable  grace ; 
and  pointed  application  without  any  apparent  effort.  It  is 


164 


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wholly  peculiar  to  himself,  and  in  accordance  with  the 
calm  majesty  of  a Divine  teacher. 

A.  Was  not  the  use  of  parables  common  among  the  Jews? 

B.  The  parable  was  a favourite  mode  of  teaching,  and 
had  several  recommendations  when  skilfully  managed. 
It  engaged  the  attention  by  its  narrative  character ; it 
awakened  curiosity  to  discover  the  hidden  meaning ; truth 
came  with  greater  power  when  it  was  enforced  by  the  cir- 
cumstances of  a well  constructed  parable  ; the  hearer,  too, 
was  often  brought  unawares  to  assent  to  a truth  under  this 
veiled  form,  which  he  would  not  have  admitted  if  proposed 
to  him  nakedly  ; and  he  was  thus  made  frequently  his  own 
reprover.  We  have  a striking  instance  of  this  in  the  case 
of  the  parable  of  the  Prophet  Nathan,  spoken  before  David. 

A.  Are  there  any  remains  of  this  kind  of  teaching  in 
uninspired  Jewish  literature  ? 

B.  There  are ; but  though  some  of  them  have  a good 
moral,  and  others  are  delicately  sentimental,  or  somewhat 
dignified,  they  bear  no  kind  of  comparison  as  literary  com- 
positions (to  say  nothing  of  their  doctrinal  inferiority)  to 
the  nature,  life,  grace,  and  appropriateness  of  the  parables 
of  our  Lord. 

A.  In  lately  reading  several  of  the  parables,  I have, 
indeed,  felt  their  great  beauty  and  force.  A few  are,  how- 
ever, somewhat  obscure.  What  plant  does  our  Lord  refer 
to,  in  the  parable  of  the  wheat  and  tares  ? 

B.  A pernicious  weed,  ( lolium  temulentum,)  one  of  the 
grasses,  which  can  scarcely  be  distinguished  from  wheat 
in  the  earlier  stages  of  its  growth. 

A.  In  the  beautiful  and  affecting  parable  of  the  prodigal, 
so  encouraging  to  the  most  unworthy  to  return  to  their 
heavenly  Father,  whom  does  the  eldest  son  represent? 

B.  All  those  persons  outwardly  less  sinful  than  others, 
who,  presuming  upon  their  superior  virtue,  cannot  bear 
the  doctrine  which  teaches  that  the  vilest  of  men,  if  truly 
penitent,  may  find  ready  and  gracious  acceptance  with 
God,  through  Christ,  and  be  placed  on  an  equal  footing 
in  the  family  of  God  with  those  whose  external  conduct 
has  been  more  correct. 

A.  Why  does  our  Lord  so  frequently  found  parables 
upon  the  notion  of  a king,  or  a king’s  son,  going  into  a far 
country,  and  leaving  his  servants  in  charge  of  his  affairs  ? 


CONVERSATION  XVI. 


165 


B.  In  that  age  of  the  Roman  power,  it  was  common 
with  the  kings  of  Judea,  Galilee,  and  all  the  neighbouring 
countries,  or  with  their  sons  on  their  death,  or  in  case  of 
a disputed  succession  to  repair  to  Rome,  and  obtain  the 
confirmation  of  their  claims  from  the  emperor  and  senate, 
as  from  a power  which  could  not  be  resisted,  and  which 
haughtily  set  up  or  deposed  kings  at  pleasure. 

A.  This  explains  the  matter  clearly ; for  Herod  the 
Great  made  a journey  to  Augustus  for  this  purpose ; and 
we  find  his  sons  and  others  frequently  at  Rome,  endea- 
vouring to  court  the  favour  of  that  great  empire. 

B.  They  went  to  “ receive  a kingdom  and  to  return.” 

A.  But  why  are  there  so  many  allusions  to  feasts  and 
marriages  in  the  night? 

B.  Because  the  principal  meal  of  the  Jews  was  in  the 
evening  ; so  that  the  light  and  joy  within  the  house,  in 
several  of  our  Lord’s  parables,  represent  the  felicities  of 
heaven  ; and  the  “ darkness  without,”  or  the  “ outer  dark- 
ness,” the  miseries  of  those  expelled,  or  shut  out,  from  it. 

A.  Have  all  the  parts  of  a parable  a moral  or  spiritual 
meaning  ? 

B.  Not  necessarily  so  ; for  often  it  is  clear  that  the 
comparison  holds  good  in  one  or  a few  points  only,  and 
the  rest  are  introduced  to  complete  the  story  or  narrative. 
Parables,  therefore,  must  be  interpreted  with  judgment  and 
sobriety. 

A.  But  you  mentioned  the  longer  didactic  discourses  of 
our  Lord. 

B.  These  are  of  the  highest  importance,  and,  though 
not  parables,  have  figurative  passages  of  exquisite  beauty 
and  force. 

A.  Please  to  direct  me  to  a few  examples,  for  I delight 
to  “ sit  at  Jesus’s  feet,  and  to  hear  his  words.” 

B.  By  so  doing,  you  will,  like  Mary,  choose  “that  good 
part  which  shall  not  be  taken  away  from  you.”  Let  us 
then  briefly  consider  the  Sermon  on  the  Mount.  Our 
Lord  begins  by  pronouncing  those  “blessed”  or  happy, 
who  are  distinguished  for  spiritual  affections  and  attain- 
ments ; “ the  poor  in  spirit,”  those  who  “ mourn”  in  peni- 
tential sorrow,  “ the  meek,”  “ the  merciful,”  “ the  pure  in 
heart,”  &c  ; and  thus  he  tacitly  reproves  that  worldliness 
which  was  the  besetting  sin  of  the  Jews,  and  the  ultimate 


166 


watson’s  conversations. 


cause  of  their  destruction.  He  then  teaches  his  disciples 
the  duty  of  public  usefulness,  and  a holy  zeal  fur  the  salva- 
tion of  all  mankind  : “Ye  are  the  salt  of  the  earth  ;”  “ye 
are  the  light  of  the  world  and  so  reproves  that  bigoted 
sectarian  spirit  of  the  Jews,  which  would  exclude  all  but 
themselves  from  the  benefits  of  Messiah’s  kingdom,  and 
extends  “ the  love  of  our  neighbour”  to  the  duty  of  seek- 
ing the  spiritual  good  of  the  whole  human  race,  thus  incul- 
cating the  noblest  form  of  a public  spirit.  He  proceeds 
to  restore  that  law  to  the  lustre  of  its  original  purity,  which 
the  Pharisees,  who  professed  most  zeal  for  it,  had  obscured 
by  their  corrupt  sophistry;  and  he  so  explains  the  com- 
mandments as  to  show  that  they  respected  not  only  out- 
ward actions,  but  the  desires  of  the  heart,  in  which  they 
originate.  Thus  every  “ secret  thought”  is  brought  under 
the  control  of  a law  of  perfect  purity,  which  regards  “an- 
ger” as  “murder”  and  “ lust”  as  “adultery.”  He  then 
enjoins  the  utter  renunciation  of  sin,  at  any  cost,  though 
it  should  be  like  that  of  “ plucking  out  a right  eye,”  or 
“ cutting  off  a right  hand.”  He  inculcates  the  love  of  our 
enemies,  reproves  ostentation  in  religion,  and  enforces 
purity  of  intention  and  humility ; invites  those  who  had 
been  taught  to  make  a show  of  their  prayers,  to  secret  de- 
votion in  the  closet,  by  the  assurance,  that  their  “ Father, 
who  sees  in  secret,  would  reward  them  openly.”  The  ten- 
derness of  his  expressions,  when  calling  us  to  the  use  of 
private  prayer,  is,  indeed,  greatly  affecting  and  encourag- 
ing. He  to  whom  we  pray,  is  “our  Father ;”  “ he  seeth 
in  secret ;”  that  is,  he  condescendingly  regards  our  free 
and  confidential  closet  exercises,  and  “ rewards  openly,” 
answers  our  prayers  by  preserving  and  blessing  us  in  our 
intercourse  with  the  world,  and  in  the  acts  of  our  public 
life.  Farther,  he  enjoins  heavenly  mindedness  ; and  ap- 
plies the  true  remedy  to  worldly  and  anxious  cares  by  teach- 
ing the  doctrine  of  a particular  providence.  This  he  does 
with  an  exquisite  and  beautiful  simplicity  which  has  no 
parallel.  The  time  was  summer;  the  country  in  which 
he  was  then  teaching  was  distinguished  for  fertility  ; and 
the  flowers  of  the  field  unfolding  their  beauties  under  a 
summer  sky,  and  the  birds  of  the  air,  whose  sprightly  mo- 
tions and  songs  showed  that  they  felt  no  want,  afforded 
appropriate  illustrations  of  the  care  of  God  over  his  whole 


CONVERSATION  XVI. 


167 


creation.  “ Behold  the  fowls  of  the  air,  for  they  sow  not, 
neither  reap,  nor  gather  into  barns,  yet  your  heavenly 
Father  feedeth  them.  Are  ye  not  much  better  than  they  ?” 
“ And  why  take  ye  thought”  anxiously  “ for  raiment  ? Con- 
sider  the  lilies  of  the  field,  how  they  grow ; they  toil  not, 
neither  do  they  spin,  and  yet  I say  unto  you,  that  even 
Solomon  in  all  his  glory  was  not  arrayed  like  one  of  these. 
Wherefore,  if  God  so  clothe  the  grass  of  the  field  which 
to-day  is,  and  to-morrow  is  cast  into  the  oven,  shall  he  not 
much  more  clothe  you,  O ye  of  little  faith?”  And  the  moral 
of  the  argument  is  as  important  as  its  illustration  is  con- 
vincing : “ But  seek  first  the  kingdom  of  God  and  his  right- 
eousness, and  all  these  things  shall  be  added  unto  you.” 
Our  Lord’s  manner  of  enforcing  a duty  is  always  pecu- 
liarly brief,  but  pointed  and  irresistibly  powerful:  “Judge 
not,”  be  not  hasty  to  condemn  : Why  ? “ That  ye  be  not 
judged  ; for  with  what  measure  ye  mete,  it  shall  be  mea- 
sured to  you  again,” — a truth  often  seen  even  in  this  life ; 
but  the  terrors  of  a higher  tribunal  where  we  shall  ourselves 
need  mercy,  warns  us  to  be  candid  and  forgiving  to  others. 
Prayer  is  enjoined  ; but  how  persuasive  is  the  reason 
which  our  Lord  offers  to  excite  that  entire  trust  in  God 
with  which  it  must  be  accompanied,  in  order  to  be  accept- 
able ! “ What  man  of  you,  whom,  if  his  son  ask  bread, 

will  give  him  a stone  ? or,  if  he  ask  a fish,  will  he  give  him 
a serpent  ? If  ye  then,  being  evil,  know  how  to  give  good 
gifts  to  your  children,  how  much  more  shall  your  Father, 
which  is  in  heaven,  give  good  things  to  them  that  ask  him !” 
Various  warnings  follow,  and  encouragements  to  different 
duties ; and  the  whole  concludes  with  a striking  comparison 
intended  to  show  the  blessedness  of  practical  obedience  to 
his  doctrines,  and  the  vain  hopes  of  all  who  separate  know- 
ledge and  practice.  The  man  who  hears  and  obeys  the 
sayings  of  Christ,  builds  his  house  upon  a rock,  and  de- 
scending rains,  and  rushing  floods,  and  driving  winds  make 
no  Impression  upon  it,  for  it  is  founded  upon  a rock  ; while 
the  mere  doctrinalist  builds  upon  the  sand,  and  in  the  time 
of  God’s  visitation,  the  trial  which  every  man  must  under- 
go, his  frail  foundation  sinks  under  him,  and  his  hopes  are 
frustrated,  like  the  wreck  of  a house  bowed  down  by  the 
storm,  and  swept  away  by  mighty  inundations.  Judea, 
it  is  to  be  noticed,  was  subject  to  very  heavy  rains,  and 


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watson’s  conversations. 


among  its  hills  the  floods  were  violent.  We  may  say  of 
this  whole  discourse,  that  it  gives  such  a picture  of  per- 
sonal  virtue,  as  was  never  before  conceived  or  expressed ; 
nor  is  it  a mere  ideal  conception  of  an  unattainable  holi- 
ness. This  great  Teacher  of  whatsoever  things  are  “ pure,” 
“lovely”  and  of  “ good  report,”  died  to  obtain  for  us  that 
grace,  by  which  all  this  might  be  realized  in  the  state  of 
our  hearts  and  the  conduct  of  our  lives.  If  you  analyze 
the  other  discourses  of  our  Lord,  you  will  have  equal  rea- 
son to  be  “astonished  at  his  doctrine.” 

A.  Has  it  not  been  said,  that  there  exists  a discrepancy 
between  the  teaching  of  Christ  and  of  his  apostles  in  this, — 
that  he  speaks  more  of  moral  duties,  and  they  of  doctrine? 

B.  This  has  been  said  by  Socinians  chiefly;  who,  as 
they  reject  the  atonement  itself  and  faith  in  it  as  the  means 
of  our  acceptance  with  God,  and  speak  largely  of  human 
virtue  as  that  which  recommends  man  to  the  exercise  of 
the  Divine  mercy,  very  ignorantly  or  perversely  set  up 
one  part  of  Christianity  against  another. 

A.  Certainly,  little  as  I know  or  ought  to  depend  upon 
my  own  opinion,  it  appears  to  me  that  there  is  no  doctrine 
of  the  apostles  which  is  not  in  the  discourses  of  Christ ; 
and  that  no  virtues  are  enjoined  by  him,  to  which  they  do 
not  give  equal  prominence  in  the  practical  part  of  their 
epistles. 

B.  Your  observation  might  be  abundantly  verified  by  a 
comparison  of  passages  ; and  all  the  real  difference  which 
does  exist,  accords  perfectly  with  the  different  circumstan- 
ces in  which  each  was  placed. 

A.  Be  pleased  to  explain  this. 

B.  Before  our  Lord’s  passion  and  ascension,  the  Chris- 
tian system  was  not  perfected,  and  therefore  could  not  in 
all  its  ‘particulars  be  fully  announced.  What  therefore 
was  peculiar  to  its  complete  manifestation,  was  reserved 
for  the  apostles  to  place  openly  before  the  world ; while 
in  the  sermons  of  Christ  it  is  introduced  incidentally  afid 
generally,  or  under  the  haze  of  mystical  modes  of  expres- 
sion, or  in  connection  with  other  circumstances,  which 
awaken  attention  in  his  hearers  rather  than  satisfy  it.  Yet 
his  uniform  doctrine  is,  that  he  was  to  die  for  the  salvation 
of  men : that  men  were  to  be  saved  through  faith  in  him  ; 
that  the  gift  of  the  Holy  Spirit  in  its  fulness  was  to  be  the 


CONVERSATION  XVI. 


169 


fruit  of  his  death  and  intercession  ; and  that  the  regenera- 
tion of  man’s  nature  could  be  effected  by  this  influence 
alone.  These  were  the  doctrines  which  the  apostles  after 
his  death ; that  is,  after  the  great  sacrifice  had  been  offered ; 
after  the  intercession  of  Christ  in  the  holy  place  had  com- 
menced ; and  after  the  fulness  of  the  Spirit  had  been 
poured  forth  ; more  largely  dwelt  upon,  or  rather  Christ 
himself  taught  them  more  largely  by  his  apostles ; for  still 
it  was  Christ  speaking  to  men  by  them . 

A.  This  may  seem  to  overlook,  though  it  exactly  agrees 
with  his  own  words  : “ I have  many  things  to  say  to  you  ; 
but  you  cannot  bear  them  now.” 

B.  As  there  was  a fitness  in  the  comparatively  incidental 
and  more  obscure  declaration  of  his  sacrificial  death,  before 
it  took  place ; so  also  there  was  an  equally  manifest  fitness, 
that,  in  his  larger  discourses,  he  should  dwell  upon  the 
spirituality  of  the  law,  and  the  various  branches  of  inward 
and  outward  holiness.  The  end  of  his  coming  was  “ to 
establish  the  law,”  by  honouring  its  justice  in  his  own 
death,  and  by  restoring  its  dominion  over  the  regenerated 
hearts  of  his  disciples  by  his  Spirit.  Its  bright  and  per- 
fect holiness  was  therefore  to  be  set  forth  without  a shade ; 
that  men,  convinced  of  their  numerous  and  aggravated 
transgressions  against  it,  might  be  brought  to  repentance, 
and,  cut  off  from  all  other  hope,  might  fly  to  his  mercy ; 
and  also,  that  after  their  reconciliation  to  God  through  him, 
they  might  have  before  them  the  true  standard  of  inward 
purity  and  outward  righteousness,  illustrated  moreover  and 
enforced  by  his  own  most  perfect  example. 

A.  What  is  taught  us  by  our  Lord’s  temptation  in  the 
wilderness  ? 

B.  That  our  Lord  was  to  be  “ tempted  in  all  points  like 
unto  us,  yet  without  sin  and  that  we  might  look  up  to 
him  “ for  succour,”  when  we  are  tempted  by  the  same  evil 
spirit.  From  the  circumstance  that  our  Lord  opposed  to 
the  different  temptations  of  Satan,  quotations  from  the  word 
of  God,  as  admitting  of  no  appeal,  and  no  gainsaying  ; we 
are  also  taught  that  the  Scripture  is  our  only  rule  of  action, 
and  that  whatever  would  lead  us  to  act  contrary  to  that 
rule,  is  from  Satan,  and  must  be  instantly  resisted. 

A.  Did  not  Satan  know  that  our  Lord  was  the  Son  of 
God,  in  the  sense  of  his  being  Divine  ? and  if  so,  what 
15 


170  watson’s  conversations. 

hope  could  he  have  of  succeeding  in  his  attempt  to  induce 
him  to  sin  ? 

B.  Perhaps  he  had  no  hope  of  success,  and  his  motive 
was  merely  to  disturb  and  distress  his  pure  and  spotless 
spirit,  which  he  was  permitted  to  do  as  a part  of  our  Lord’s 
humiliation.  Or,  though  he  knew  well  that  the  Son  of  God 
was  Divine,  yet  he  might  not  know  the  mystery  of  the 
union  of  the  human  and  Divine  natures,  and  might  vainly 
hope  to  entice  the  mortal  nature  of  our  Lord,  now  weak 
and  faint  with  long  fasting,  to  some  act  which,  by  infixing 
a stain  upon  it,  might  break  that  union,  and  frustrate  the 
intent  of  the  incarnation. 

A.  When  he  promised  our  Lord  the  kingdoms  of  the 
earth,  were  they  in  his  power  to  give  ? 

B.  Certainly  not,  for  although  he  has  great  power  in 
them,  he  has  none  over  them.  You  are  to  remember  that 
the  devil’s  promises  are  always  false  ; for  he  is  44  the  father 
of  lies.”  He  promises  every  seduced  sinner  pleasure, 
and  he  finds  only  misery  and  wretchedness. 

A.  What  meant  our  Lord  by  driving  the  traders  from 
the  temple  ? 

B.  These  were  persons  who  sold  animals  for  sacrifices, 
and  intruded  into  the  court  of  the  people  which  was  for 
the  purpose  of  prayer  only,  where  also  they  placed  their 
tables  for  the  exchanging  of  money.  By  this  majestic  act 
he  showed  that  he  was  the  Lord  of  the  temple,  fulfilling 
the  prophecy  of  Malachi  : 44  And  the  Lord,  whom  ye  seek, 
shall  suddenly  come  to  his  temple.”  He  says,  therefore, 
“My  house  shall  be  called  a house  of  prayer.”  Thus  he 
both  proclaimed  himself  to  be  44  the  Lord  of  the  temple,” 
and  taught  us  to  lay  aside  all  worldly  cares  and  thoughts 
when  we  come  to  his  house  to  worship  him. 

A.  Our  Lord  wrought  several  cures  on  the  Sabbath  day, 
to  the  great  offence  of  the  Pharisees;  did  he  then  design 
to  relax  the  strictness  of  the  Mosaic  law  in  that  respect  ? 

B.  Not  at  all ; for  that  law  allowed  of  acts  of  necessity 
and  mercy ; but  he  designed  to  rebuke  the  superstitious 
and  hypocritical  strictness  of  those  pretenders  to  piety. 
The  Sabbath,  you  recollect,  is  a part  of  the  great  moral 
law , written  by  the  finger  of  God  ; which  law,  our  Lord 
declares,  he  came  44  not  to  destroy,  but  to  fulfil that  is, 
to  establish  : so  that  its  obligation  rests  upon  Christians  as 


CONVERSATION  XVI. 


171 


well  as  upon  the  Jews.  The  day  was  changed  from  the 
last  to  the  first  of  the  week,  in  honour  of  our  Lord’s  resur- 
rection, by  the  inspired  authority  of  the  apostles,  and  was 
then  called  “ the  Lord’s  day.” 

A.  I observe  that  the  appellation,  “ a ruler  of  the  syna- 
gogue,” occurs  sometimes;  what  was  his  office? 

B.  I have  already  mentioned  the  important  institution 
of  synagogues,  which  were  places  to  which  the  Jews  re- 
sorted for  prayer,  and  to  hear  lessons  read  out  of  the  law, 
and  the  other  Scriptures  in  order;  which  custom  gave  rise 
to  the  reading  a first  and  second  lesson  among  us.  Each 
synagogue  had  rulers,  whose  business  it  was  to  appoint 
the  reader,  and  to  permit  any  fit  persons  to  give  an  exhor- 
tation ; upon  which  latter  practice  the  sermons  of  the  Chris- 
tian Church  were  grounded.  Each  synagogue  was  also 
a court  for  deciding  on  petty  offences,  and  the  “ rulers” 
had  the  power  of  inflicting  scourging.  We  see  our  Lord 
reading  the  lesson  and  exhorting  in  the  synagogue  of 
Nazareth. 

A.  The  synagogues,  you  have  said,  were  numerous. 

B.  These  important  institutions  were  established  where- 
ever  the  Jews  were  spread  throughout  the  world  ; and, 
since  their  dispersion,  have  been  the  great  means  of  pre- 
serving them  as  a distinct  people.  In  Jerusalem,  before 
its  destruction,  there  were  upward  of  four  hundred  and  fifty 
synagogues,  many  of  them  for  the  use  of  the  Jews  who 
came  up  from  distant  countries  to  the  festivals,  as  the 
synagogues  of  the  Alexandrians,  Cyrenians,  and  others. 
The  rule  indeed  was,  that  wherever  ten  Jews  were  found, 
there  a synagogue  ought  to  be  formed  ; but  not  by  a 
smaller  number.  The  rabbins  therefore  said,  “ The  Divine 
presence  descends  not  but  where  ten  are  met  together.” 
Our  Lord,  on  the  contrary,  taught,  and  perhaps  with  refer- 
ence to  this  notion,  that  where  but  “ two  or  three”  Chris- 
tians were  found,  they  should  “ meet  together”  in  his  name, 
for  acts  of  public  worship ; and  declares,  that  “ he  is  in 
the  midst  of  them.” 

A.  What  were  the  times  of  the  synagogue  worship? 

B.  The  Sabbath,  and  the  §econd  and  fifth  days  of  the 
week  ; and  I may  also  remark  that  the  simple  worship  of 
the  synagogue,  consisting  in  prayer,  reading  the  Scriptures, 
and  exhortation,  was  taken  by  the  apostles  as  the  model  of 


172 


watson’s  conversations. 


worship  in  Christian  assemblies,  and  not  the  temple  service, 
which  Popery  afterwards  imitated. 

A.  The  Pharisees  appear  to  have  been  greatly  offended 
at  our  Lord  saying  to  the  paralytic  man,  “ Thy  sins  are 
forgiven  thee.” 

B.  Because  they  acknowledged  Jesus  to  be  a man  only, 
and  rightly  said  that  none  could  forgive  sins  authoritatively, 
but  the  offended  party,  God  himself.  But,  you  observe, 
our  Lord  vindicates  his  power ; that  is,  his  right  to  forgive 
sins  ; and  thereby  declares  himself  to  be  God,  which  they 
thought  to  be  blasphemy, — as  it  would  have  been,  had  he 
not  been  so  in  truth. 

A.  In  addition  to  the  Pharisees  and  Sadducees,  scribes 
and  Herodians  are  also  mentioned  in  the  Gospels ; were 
these  distinct  sects  ? 

B.  The  scribes  and  lawyers  appear  not  to  have  consti- 
tuted a sect,  properly  so  called  ; but  were  a body  of  men 
who  made  the  sacred  books  their  peculiar  study,  so  as  to 
enable  them  to  comment  upon  them,  and  instruct  the  peo- 
ple. They  were  chiefly  of  the  tribe  of  Levi.  The  Herod- 
ians were  a political  party,  favouring  Herod  the  Great,  who 
was  obnoxious  to  the  people  generally ; and  they  were 
inclined  to  support  also  the  sovereignty  of  the  Romans, 
which  the  Pharisees  detested. 

A.  Who  were  the  publicans  so  often  mentioned  in  the 
Gospels  1 

B.  Tax  collectors,  or  those  who  farmed  the  taxes  and 
customs  of  a particular  district,  and  let  them  out  to  the 
collectors.  Some  of  these  were  respectable  men  ; but  the 
body  was  in  ill  repute  for  extortion  ; and  “publicans”  are 
therefore  generally  ranked  with  “ sinners.”  Matthew  was 
sitting  by  the  lake  of  Galilee,  at  the  receipt  of  custom ; 
that  is,  taking  the  duties  on  imported  goods,  when  our 
Lord  called  him.  He  was,  what  we  term,  a custom-house 
officer. 

A.  Why  were  twelve  of  the  disciples  called  apostles  ? 

B.  The  word  means  “ a messenger.”  They  were  se- 
lected by  Christ  in  a very  solemn  manner,  after  he  had 
spent  the  whole  of  the  preceding  night  in  solitude  and 
prayer.  The  intent  was,  that  they,  being  always  “ with 
him,”  might  be  instructed  in  his  doctrines ; be  the  wit- 
nesses of  his  miracles,  and  especially  of  his  resurrection ; 


CONVERSATION  XVI. 


173 


and  then  go  forth  to  publish  the  Gospel  to  the  world. 
After  the  destruction  of  the  Jewish  polity,  the  Jews  sub- 
mitted themselves  to  a spiritual  head,  called  the  patriarch 
of  Tiberias ; and  those  beyond  the  Euphrates,  to  another 
spiritual  patriarch,  called  the  prince  of  the  captivity. 
These  patriarchs  had  legates  called  “apostles,”  who  visit- 
ed the  synagogues  in  every  place  and  reported  their  state. 
This  office  is  by  some  supposed  to  have  existed  before  the 
fall  of  Jerusalem,  where  the  centre  of  spiritual  authority 
would  be  the  great  council  or  Sanhedrim.  If  so,  our 
Lord  took  this  office,  as  he  did  baptism,  from  the  Jewish 
Church,  and  thus  declared  himself  to  be  the  spiritual  Head 
and  Fountain  of  ecclesiastical  authority  to  his  followers 
every  where  ; and  in  this  character  sent  forth  his  apostles, 
not  only  to  gather  Churches,  but  to  visit  and  regulate  them. 

A.  Was  Judas  a good  man  when  called? 

B.  He  was  probably,  like  the  rest  of  the  apostles,  an 
honest  inquirer  after  truth,  and  under  good  influence  ; but, 
being  of  a covetous  disposition,  and  carrying  the  bag,  con- 
taining alms  for  the  poor,  which  our  Lord  and  his  apostles 
distributed  in  their  journeys,  he  began  by  pilfering  that, 
and  thus  his  easily  besetting  sin  obtained  the  mastery,  and 
so  blinded  his  mind  and  hardened  his  heart  that  at  last  he 
sold  his  Master. 

A.  A shocking  instance  this  of  the  effect  of  covetous- 
ness ! 

B.  And  of  the  obdurating  and  infatuating  effect  of  all 
sin  whatever,  when  indulged.. 

A.  Did  not  our  Lord  know  that  he  wo\jld  betray  him  ? 

B.  Yes  ; but  his  perfect  foreknowledge  does  not  prevent 
his  dealing  with  us  as  free  agents ; nor  has  it  any  influ- 
ence upon  our  conduct. 

A.  How  is  this  ? 

B.  Because  the  simple  knowledge  of  my  actions  by  an- 
other, whether  this  knowledge  be  foreknowledge  or  after- 
knowledge, is  a thing  manifestly  independent  of  my  own 
conduct.  The  actions  of  another  can  be  influenced  only 
by  persuasion  or  external  force,  neither  of  which  was  ap- 
plied to  control  the  conduct  of  this  false  apostle. 

A.  This  appears  plain ; and  I now  perceive  how  men 
may  do  that  which  is  according  to  God’s  foreknowledge, 
and  yet  be  free  agents ; that  is,  as  they  act  spontaneously 
15* 


174 


watson’s  conversations.  . 


from  their  own  wills  and  passions,  they  are  still  accounta- 
ble and  punishable.  Am  I right  ? 

B.  You  have  taken  the  just  view  of  the  case  ; for  to  fore- 
know is  surely  not  to  necessitate . 

A.  Jesus  commended  the  faith  of  a centurion  ; he  was, 
I presume,  a Roman  officer  1 

B.  Having  the  command,  as  the  name  imports,  of  a hun- 
dred men.  This  good  man,  like  some  others  of  his  coun- 
trymen, was  a convert  to  the  Jewish  religion;  that  is,  “a 
proselyte.” 

A.  In  one  of  our  Lord’s  tours  in  Galilee,  I observe  that 
he  was  accompanied  by  several  female  disciples. 

B.  These  had  been  cured  of  diseases,  and  of  diabolical 
possessions.  Several  of  them  were  women  of  property, 
and  “ ministered  to  him  of  their  substance  thus  he  sub- 
sisted upon  charity,  and  he  46  who  was  rich,  for  our  sakes 
became  poor.” 

A.  Among  these  was  Mary  Magdalene  ; is  she  not  the 
same  woman  who  anointed  our  Saviour’s  feet,  and  is  called 
“ a sinner  V9 

B.  Of  this  there  is  no  evidence.  Mary  Magdalene,  or 
Mary  of  Magdala,  the  name  of  her  city,  was  probably  a 
very  respectable  woman,  out  of  whom  our  Lord  had  cast 
44  seven  devils  but  this  was  no  stain  upon  her  moral  con- 
duct. It  is  therefore  from  a baseless  tradition  that  the 
Italian  painters  have  painted  exquisite  pictures  of  penitent 
dishonoured  women,  and  called  them  Magdalens ; and 
somewhat  of  injury  is  done  to  her  memory,  by  applying 
her  name  to  this  class  of  females.  The  conduct  of  our 
Lord  to  44  the  woman  who  was  a sinner”  in  the  house  of 
the  scornful  and  self-righteous  Pharisee,  is  however  an 
affecting  instance  of  our  Lord’s  compassion  and  gracious- 
ness to  penitents  of  every  class.  He  had,  it  seems,  met 
with  her  previously,  and  had  healed  her  broken  spirit  by 
an  assurance  of  forgiveness ; and  her  washing  his  feet 
with  tears  and  anointing  them  with  fragrant  oil,  was  the 
expression  of  her  grateful  love.  Washing  the  feet  with 
water,  and  anointing  the  head,  were  customary  marks  of 
civility  to  guests  ; both  of  which  Simon  had  omitted  : but 
she  washed  his  feet  with  her  very  tears,  and  anointed,  not 
his  head,  but  his  feet,  with  the  unguent.  44  She  loved  much, 
for  she  had  much  forgiven,”  is  Christ’s  defence  of  her  con- 


CONVERSATION  XVI. 


175 


duct,  and  of  his  own  in  suffering  her  to  approach  him.  He 
graciously  accepts  the  offerings  of  love,  even  from  the  un- 
worthy; and,  lest  her  mind  should  be  disturbed  by  the 
olyections  of  the  Pharisee,  he  repeats  to  her  the  assurance 
of  forgiveness  : “ And  he  saith  unto  her,  Thy  sins  are  for- 
given. ” “Thy  faith  hath  saved  thee  : go  in  peace.” 

A.  It  is  passing  to  a much  less  interesting  topic  ; but 
how  am  I to  understand,  in  this  account,  the  expression, 
“She  stood  at  his  feet  behind  him  weeping?” 

B.  The  Jews  did  not  sit  at  their  meals,  but  reclined  on 
couches  on  one  elbow,  with  their  feet  behind  them  bare. 
John,  the  beloved  disciple,  “lay  in  the  Lord’s  bosom;” 
that  is,  he  had  the  distinction  of  reclining  on  the  same 
couch  at  meals,  and  immediately  next  to  his  Lord. 

A.  Do  not  some  writers  attempt  to  explain  the  demo- 
niacal possessions  by  supposing  them  to  be  cases  of  lunacy, 
and  of  some  other  forms  of  disease,  which,  in  popular 
opinion,  were  produced  by  the  influence  of  Satan  ? 

B.  But  they  forget  that  the  evangelists  in  some  passages 
distinguish  these  cases  from  lunacy  and  other  diseases. 

A.  And  I think  they  must  find  it  very  difficult  to  explain 
why  diseased  men  should  ask  our  Lord  whether  he  was 
come  “to  torment  them  before  their  time;”  or  how  dis- 
eases should  leave  the  bodies  of  men,  and  enter  into  a herd 
of  swine. 

B.  Absurdities  of  some  kind  always  follow  from  forcing 
violent  interpretations  upon  the  plain  words  of  Scripture  ; 
and  in  attempting  to  escape  from  one  difficulty  we  plunge 
into  such  as  are  far  more  formidable.  Perhaps  these  actual 
possessions  were  then  specially  permitted,  partly  for  pun- 
ishing a guilty  people,  partly  that  our  Lord  might  visibly 
show  himself  to  be  that  Seed  of  the  woman  who  should 
“bruise  the  serpent’s  head.”  We  see  his  almighty  power 
thus  demonstrated  ; and  from  Satan’s  secret  and  invisible, 
but  fatal  influence  over  the  soul,  we  are  thus  encouraged 
to  fly  to  Him  for  succour  and  victory. 

A.  But,  now  vwe  are  on  this  subject,  allow  me  to  ask, 
Was  there  not  a violation  of  the  private  property  of  the 
Gadarenes,  in  destroying  the  herd  of  swine  ? 

B.  It  was  unlawful  to  the  Jews  to  keep  and  eat  those 
animals  ; and  our  Lord  acted  as  sovereign  Lord  in  aveng- 
ing his  own  law. 


176 


watson’s  conversations. 


A.  He  caused  also  the  barren  fig  tree  to  wither  away. 

B.  Yes  ; but  it  was  “ by  the  way  side,”  and  not  private 
property. 

A.  What  might  the  meaning  of  that  act  be? 

B.  The  tree  was  an  emblem  of  Jerusalem.  He  came 
to  seek  fruit  where  he  might  expect  to  find  it ; “ for  the 
time  of  figs  was  not  yet that  is,  the  time  of  gathering 
them  had  not  arrived.  So  that,  had  it  been  a fruitful 
tree,  figs  would  have  been  found  upon  it,  as  well  as  leaves. 
And  he  said,  “ Let  no  fruit  grow  upon  thee  for  ever,”  that 
he  might  instruct  the  disciples  in  the  approaching  fate  of 
that  city ; which  was  arrayed  with  the  leaves,  the  show 
of  fruitful  piety,  but  had  become  hopelessly  barren,  and  was 
“nigh  unto  cursing.” 

A.  I was  this  morning  much  affected  in  reading  that 
passage : “ But  when  Jesus  saw  the  multitudes,  he  had 
compassion  on  them  ; because  they  fainted,  and  were  as 
sheep  having  no  shepherd.  Then  saith  he  unto  his  disci- 
ples, the  harvest  is  truly  plenteous,  and  the  labourers  are 
few  : pray  ye,  therefore,  the  Lord  of  the  harvest,  that  he 
may  send  forth  labourers  into  his  harvest.” 

B.  Nothing  is  more  calculated  to  convey  a stronger 
impression  of  the  wretched  condition  of  men  who  have  no 
sound  religious  instruction,  than  the  image  under  which 
our  Lord  himself  considered  them,  and  commended  them 
to  our  sympathies.  “'They  are  as  sheep  having  no  shep- 
herd.” Thus  we  ought,*  especially,  to  view  the  millions  of 
the  heathen  world  ; and  not  only  pray  that  labourers  may 
be  sent  forth,  but  exert  ourselves  to  send  them  forth,  when 
they  are  called  by  “the  Lord  of  the  harvest.”  If  the  sym- 
pathy of  our  Lord  at  all  influence  our  bosoms,  we  shall  be 
most  zealous  and  active  agents  in  missionary  societies, 
whose  object  is  to  provide  shepherds  for  the  wandering 
sheep,  who  may  bring  them  into  the  pastures  of  the  Church, 
and  the  fold  of  Christ. 

A.  The  five  thousand  people  whom  our  Lord  mira- 
culously fed  in  the  desert  had,  it  appears,  followed  him 
thither  : why  did  our  Lord  withdraw  from  the  more  popu- 
lous parts? 

B.  Herod,  having  put  John  the  Baptist  to  death,  ex- 
pressed a desire  to  see  Jesus,  perhaps  to  imprison  him  ; 
and  our  Lord  therefore  left  Galilee,  over  which  Herod 


CONVERSATION  XVII, 


177 


ruled,  and  withdrew  to  a desert  near  Bethsaida,  within  the 
tetrarchy  of  Philip.  That  the  people  followed  him,  was  a 
proof  of  their  eagerness  to  hear  his  word ; his  feeding  them 
gave  the  testimony  of  a stupendous  and  most  public  miracle 
to  his  doctrine ; and  the  disciples  being  directed  to  make 
the  people  “ sit  down  by  companies”  enabled  them  to  as- 
certain their  number  with  exactness. 

A.  Is  it  not  a singular  circumstance  that  he  who  could 
multiply  a few  loaves  and  fishes  into  so  great  an  abundance, 
should  have  been  so  careful  of  the  “ fragments”  which  he 
ordered  the  disciples  to  gather  up? 

B.  It  teaches  us  to  waste  nothing  useful,  and  to  unite 
liberality  and  frugality.  “ The  earth  is  the  Lord’s,  and 
the  fulness  thereof,”  and  yet  he  is  careful  of  crumbs. 

A.  When  the  Pharisees,  after  so  many  miracles  per- 
formed by  our  Lord,  ask  of  him  “ a sign  from  heaven,” 
what  did  they  mean? 

B.  Some  wonderful  appearance  in  the  heavens,  or  sound 
from  the  clouds  ; as  fire,  thunder,  or  voices  like  those  which 
issued  from  Sinai,  or  as  in  the  case  of  the  fire  which  fell 
at  the  prayer  of  Elijah.  Our  Lord,  in  reply,  directs  them 
to  “the  signs  of  the  times;”  by  which  he  probably  meant 
to  turn  their  attention  to  the  prophecy  of  Jacob  before 
noticed  : “ The  sceptre  shall  not  depart  from  Judah,  nor 
a lawgiver  from  between  his  feet,  until  Shiloh  come.” 
Now  he  had  come,  that  sceptre  was  rapidly  departing ; 
for  a part  of  the  country  was  already  a Roman  province, 
and  even  Galilee  and  Decapolis  were  but  nominally  inde- 
pendent ; the  tetrarchs  being  mere  vassals  of  the  Roman 
empire. 


CONVERSATION  XVII. 

Miscellaneous  Illustrations  of  Texts — Transfiguration — 
Tribute  Money — The  two  Debtors — Feast  of  Tabernacles — 
Teaching  by  familiar  objects — Other  Texts  Illustrated . 

A.  Our  Lord  says  to  Peter,  “ Thou  art  Peter  ; and 
upon  this  rock  will  I build  my  Church ; and  the  gates  of 
hell  shall  not  prevail  against  it.”  Do  not  the  Papists 
ground  their  notion  of  the  supremacy  of  Peter,  and  of  the 
Church  of  Rome,  upon  this  passage  ? 


178  watson’s  conversations. 

B.  Very  absurdly  so;  for  there  is  no  good  evidence  that 
St.  Peter  founded  the  first  Church  at  Rome  ; or,  rather, 
the  evidence  lies  against  it.  Then  the  rock  could  not 
mean  Peter  'personally , who  was  in  no  higher  sense  a 
foundation  than  the  rest  of  the  apostles ; for  the  Church  is 
said  to  be  “ built  upon  the  foundation  of  the  apostles  and 
prophets.”  In  this  sense,  therefore,  it  has  as  many  rocks, 
or  foundations,  as  there  were  apostles  and  prophets.  When 
one  foundation  is  spoken  of,  that  is  always  said  to  be 
Christ  ; and  our  Lord  must  therefore  be  supposed  to  refer 
to  Peter’s  doctrine,  as  contained  in  the  confession  he  had 
just  made  : “ Thou  art  the  Christ , the  Son  of  the  living 
God ;”  which  is,  indeed,  our  only  rock. 

A.  And  the  prophecy  contained  in  our  Lord’s  words 
has  been  eminently  fulfilled ; for  the  Church  continues  to 
this  day. 

B.  Yes’;  and  that  in  opposition  to  “ the  gates  of  hell,” 
all  the  forces  which  hell  can  pour  forth  from  its  gates  ; if 
the  metaphor  be  considered  as  taken  from  a large  city, 
sending  out  its  armies  from  its  gates,  to  invade  and  destroy. 
She  has  survived  all  persecutions,  and  the  most  formidable 
leagues  of  the  princes  and  kings  of  the  earth.  If,  by  “the 
gates  of  hades,”  we  understand  death , then  the  meaning 
is,  that  the  Church  should  be  fed  by  living  members  from 
age  to  age  ; and  so  should  continue  to  the  end  of  time. 
Her  prophets,  apostles,  and  most  eminent  ministers,  have 
all  passed  through  “ the  gates  of  hades,”  and  no  more  fulfil 
their  offices  on  earth ; but,  though  the  Lord  “ buries  his 
workmen,  he  carries  on  his  work;”  and  will  do  so  to  the 
end  of  time. 

A.  What  appear  to  be  the  ends  designed  by  the  trans- 
figuration of  our  Lord? 

B.  Perhaps  it  was  vouchsafed  to  afford  support  to  his 
human  nature,  by  the  foretaste  which  he  then  had  of  that 
glory  into  which  he  was  to  ascend  after  his  passion.  It 
was  designed  also,  to  confirm  the  faith  of  the  three  gr^eat 
apostles,  “ Peter,  James,  and  John,”  who  were  permitted 
to  be  present  at  this  wondrous  scene.  This  miracle  was 
truly  “ a sign  from  heaven,”  such  a one  as  the  Pharisees 
and  Sadducees  asked  ; but  that  which  was  properly  denied 
to  them  who  had  hardened  their  hearts  against  the  force  of 
other  evidence,  was  vouchsafed  to  the  humble  and  teach- 


CONVERSATION  XVII. 


179 


able.  So  it  is,  that  “ the  secret  of  the  Lord  is  with  them 
that  fear  him  ;”  and  that  which  he  hides  from  the  proudly 
wise,  he  “ reveals  unto  babes.” 

A.  But  was  it  merely  a confirmatory  sign  ? 

B.  It  was  instructive  also.  It  marked  the  superiority 
of  Christ  “ the  Son,”  to  Moses  “ the  servant.”  The  face 
of  Moses  shone,  when  he  beheld  the  same  excellent  glory  : 
our  Lord  was  immersed  in  it,  and  was  arrayed  with  it.  It 
shows,  also,  the  subservience  of  the  law  to  the  Gospel. 
“Moses  and  Elias”  appeared  in  this  scene  as  doing  honour 
to  our  Lord  ; and  they  entered  with  deep  interest  into  the 
great  subject  of  his  “ decease,”  which  he  should  accom- 
plish at  Jerusalem  ; — that  sacrificial  death  to  which  their 
faith  had  always  looked  forward.  As  this  was  not  a vision, 
but  a real  transaction,  it  pointed  out,  too,  the  glory  of  which 
even  the  body  is  capable,  when  it  shall  be  raised  from  the 
dead ; and  it  proved  the  conscious  existence  of  spirits  in 
a separate  state  of  being.  Moses  was  a disembodied 
spirit ; Elijah  a spirit  inhabiting  a body  which  had  been 
taken  up  to  heaven  without  seeing  death. 

A.  On  the  subject  of  the  tribute  money,  the  evangelist  re- 
lates the  following  discourse : “What  thinkest  thou,  Simon, 
of  whom  do  the  kings  of  the  earth  take  tribute  ; of  their 
own  children,  or  of  strangers?  Peter  saith  unto  him,  Of 
strangers.  Jesus  saith  unto  him,  Then  are  the  children 
free.”  I wish  to  see  the  force  of  his  argument. 

B.  The  tribute  mentioned  here  was  a yearly  offering  for 
the  service  of  the  temple,  which  every  Jew,  even  in  foreign 
countries,  was  required  to  pay.  It  was,  therefore,  a tribute 
paid  to  God , as  being  for  the  service  of  his  temple  ; and 
when  our  Lord  declares  that  the  children  of  kings  were 
exempt  from  tribute,  he  intimates,  that  he  was,  by  his 
natural  relation  to  God  as  his  own  Son , free  from  the 
temple  tribute.  But  to  avoid  offence,  he  paid  it  by  miracle, 
not  having  so  much  as  even  a stater , which  was  the  coin 
found  in  the  fish’s  mouth. 

A.  What  was  the  amount  of  the  tribute  money  ? 

B.  Half  a shekel,  equivalent  to  two  Greek  drachmae,  or 
two  Roman  denarii,  or  fifteen  pence  of  our  money.  The 
stater  was  equal  to  four  drachmae,  and  was  just  sufficient, 
therefore,  to  pay  both  for  Jesus  and  Peter ; who  was  as 
poor  as  his  Master. 


180 


watson’s  conversations. 


A.  Was  the  money  created  in  the  fish’s  mouth? 

B.  Curious  questions  we  are  not  to  ask.  However  it 
came  there,  this  is  plain,  that  nothing  but  Omniscience 
could  discern  it  in  the  depths  of  the  sea,  and  nothing  but 
the  Power  which  worketh  throughout  all  nature,  could 
bring  that  fish  to  Peter’s  hook.  But  have  you  noticed  the 
interesting  parable  which  speedily  follows  this  relation? 

A.  Do  you  refer  to  the  debtor,  who  having  been  gene- 
rously forgiven  a debt  of  ten  thousand  talents  by  his  lord, 
refuses  to  forgive  a fellow  servant  who  owed  him  two 
hundred  pence? 

B.  The  same ; and  I wish  you  to  remember  the  two 
lessons  which  it  teaches  : that  no  offences  of  our  fellow 
creatures,  bear  any  comparison,  as  to  number  and  magni- 
tude, with  our  offences  against  God ; and  that  therefore 
we  are  bound  to  forgive  them  freely,  as  our  Lord  forgives  us. 

A.  What  was  the  value  of  ten  thousand  talents  ? 

B.  Near  two  millions  sterling ; and  the  two  hundred 
pence  or  denarii,  each  denarius  being  about  seven  pence 
half-penny  of  our  money,  you  may  easily  compute. 

A.  What  was  “ the  feast  of  tabernacles,”  which  our 
Lord  went  up  to  Jerusalem  to  observe  ? 

B.  It  was  instituted  to  commemorate  the  dwelling  of  the 
Israelites  in  tabernacles  or  tents,  while  they  wandered  in 
the  wilderness.  In  our  Lord’s  discourses,  John  vii,  on  that 
occasion  have  you  noticed  that  striking  and  interesting 
passage  ? — “ In  the  last  day,  the  great  day  of  the  feast, 
Jesus  stood  and  cried,  saying,  If  any  man  thirst  let  him 
come  to  me  and  drink.  He  that  believeth  in  me,  as  the 
Scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of 
living  water.  But  this  spake  he  of  the  Spirit,  which  they 
that  believe  on  him  should  receive.” 

A.  Why  do  you  refer  to  it  ? 

B.  Because  it  affords  an  illustration  of  the  manner  of 
our  Lord’s  teaching,  by  turning  surrounding  objects,  or 
passing  events,  into  occasions  of  instructing  his  disciples 
in  the  most  important  truths.  So  the  feeding  of  the  people 
in  the  desert,  led  him  to  discourse  of  himself  as  the  bread 
of  life  ; his  asking  drink  of  the  Samaritan  woman,  led  him 
to  speak  of  “ living  water  and  many  of  his  parables 
were  probably  grounded  upon  some  occurrences  which  had 
actually  taken  place,  the  leading  circumstances  of  which 


CONVERSATION  XVlI. 


181 


were  seized  upon  by  him  to  convey  the  great  and  deep 
truths  which  he  wished  thus  to  fix  in  the  memory,  and 
plant  in  the  hearts,  of  his  followers, 

A.  To  what  occurrence  in  the  feast  of  tabernacles  did 
our  Lord  refer  in  the  passage  you  have  quoted  ? 

B.  To  the  drawing  of  water  from  the  spring  Siloam, 
which  was  done  by  the  people  on  44  the  last  day  of  the 
feast.”  This  spring  issued  from  a rock  near  the  temple  ; 
part  of  the  water  drawn  on  this  occasion  was  drunk  amidst 
joyful  acclamations  ; and  the  rest  was  poured  over  the 
evening  sacrifice,  the  people  singing  in  the  words  of 
Isaiah,  44  With  joy  shall  ye  draw  water  out  of  the  wells  of 
salvation.” 

A.  Did  they  not  intend  by  this  to  commemorate  the 
issuing  of  the  water  from  the  smitten  rock  in  the  wilder- 
ness, when  the  people  were  perishing  for  thirst  ? 

B.  And  44  that  rock,”  says  St.  Paul,  44  was  Christ ;” 
that  is,  a type  of  Christ.  Our  Lord  therefore  applies  it  to 
himself,  and  cries,  44  If  any  man  thirst  let  him  come  to  me 
and  drink  ;”  and  promises  to  put  his  Holy  Spirit  into  the 
hearts  of  all  that  believe ; so  that  they  shall  have  a constant 
spring  of  vital,  heavenly,  sanctifying  influence  in  themselves, 
but  from  him.  For  this  great  blessing,  without  which  your 
spirit  must  ever  thirst  and  be  unsatisfied,  I entreat  you  to 
apply  to  him.  Come,  and  he  will  thus  richly  and  abun- 
dantly impart  to  you  his  Holy  Spirit. 

A.  This  great  promise  is,  indeed,  most  encouraging ; 
and  I pray  that  I may  have  grace  to  44  come”  to  him  in  the 
true  thirst  of  desire,  and  with  entire  confidence  in  his  truth 
and  grace. 

B.  I have  mentioned  our  Lord’s  custom  of  making  use 
of  familiar  objects,  occupations,  and  occurrences,  in  order 
to  convey  instruction  : do  you  see  the  advantages  which 
were  derived  from  this  by  his  disciples  afterward  ? 

A.  This  does  not  immediately  suggest  itself. 

B.  Moral  teachers  among  the  wiser  Heathen  generally 
hid  from  the  vulgar  the  little  truth  which  they- knew,  by 
wrapping  it  in  dark  allegories,  or  in  foreign  fables,  or  in 
obscure  philosophic  discussion,  or  in  languages  or  a style 
known  and  comprehensible  only  by  the  learned  ; while  our 
Lord  not  only  used  easy  parables  which  were  less  the  veil 
than  the  graceful  dress  of  truth,  and  the  plainest  ^nunci- 

1G 


182  watson’s  conversations. 

ations  of  his  doctrine  ; but  he  associated  his  heavenly 
wisdom  with  the  scenes  of  nature,  and  with  familiar  occur- 
rences, so  as  to  make  them  standing  instructers  that  might 
suggest  to  us  the  truths  of  which  he  made  them  the  em- 
blems, whenever  we  beheld  them. 

A.  I comprehend  your  meaning  ; but  please  to  proceed. 

B.  His  disciples,  after  he  had  left  them,  and  his  voice 
no  longer  fell  upon  their  ears,  surely  could  not  see  the  sun, 
without  being  reminded  that  Christ  is  44  the  light  of  the 
world  nor  see  a lamp  placed  upon  its  stand  without 
being  warned  not  to  hide  their  light  “ under  a measure 
nor  notice  44  a sower  going  forth  to  sow,”  without  being 
warned  how  they  both  sowed  and  received  44  the  word  of 
God nor  observe  weeds  among  the  corn,  but  feel  im- 
pressed with  the  separation  of  the  false  disciple  from  the 
true  at  44  the  end  of  the  world  nor  “consider  the  lilies  of 
the  field,”  without  remembering  the  discourse  of  Christ  on 
a particular  providence  ; nor  mark  the  silent  growth  of 
small  seeds  into  great  trees,  without  being  encouraged  as 
to  the  prevalence  and  success  of  their  Divine  religion  ; 
nor  look  upon  a 44  vine  and  its  branches,”  without  feeling 
their  dependence  upon  their  Lord  for  life,  and  growth,  and 
fruitfulness  ; nor  see  an  eastern  shepherd  leading  his  flock, 
without  thinking  of  the  44  good  Shepherd,”  who  lays  down 
his  life  for  the  sheep,  leads  them  forth  to  pasture,  knows 
them  44  by  name,”  makes  himself  known  to  them  by  44  his 
voice,”  44  gathers  the  lambs  in  his  arms,  and  carries  them 
in  his  bosom,”  suffers  them  44  not  to  perish,  but  gives  to 
them  eternal  life.”  And  though  to  enter  fully  into  the 
force  and  beauty  of  some  of  these  images,  we  must  recol- 
lect the  climate  and  customs  of  the  east,  yet  they  are,  for 
the  most  part,  perfectly  intelligible  in  all  places ; and  many 
others  which  are  found  in  his  discourses,  are  quite  as 
forcible  in  one  country  as  another.  44  Living  water,”  or 
running  streams,  are  every  where  emblems  of  the  perennial 
supply  of  the  Spirit ; the  44  bread  that  perisheth”  reminds 
us  of  that  44  which  endureth  unto  everlasting  life ;”  the 
breaking  of  morning,  of  44  the  dayspring  from  on  high ;” 
the  interruption  of  labour  by  darkness,  of  the  44  night  in 
which  no  man  can  work  ;”  the  afflicted  poor,  of  Lazarus  ; 
pampered  opulence,  of  him  who  was  44  clothed  in  purple 
and  fine  linen,”  and  from  neglect  of  his  salvation  44  lifted 


CONVERSATION  XVII. 


183 


up  his  eyes  in  hell and  alarms  of  sudden  death  are  felt 
to  be  the  voice  of  Him  who  bade  us  44  watch,”  because  he 
might  44  come  in  such  an  hour  as  we  should  not  think  of.” 
I might  multiply  the  instances ; but  nothing  is  more  obvious, 
than  that  all  creation,  and  even  the  common  events  of  life, 
have  been  made  the  echoes  of  his  own  eternal  truth ; add 
rendered  vocal  for  our  instruction  in  spiritual  things.  All 
nature  may  be  said  to  be  sanctified  to  the  disciple  by  the 
association  of  its  most  striking  and  most  familiar  objects 
with  the  words  of  Him  44  who  spake  as  never  man  spake.” 

A.  When  our  Lord  said, 44  Before  Abraham  was,  I am,” 
why  did  the  Jews  take  up  stones  to  stone  him? 

B.  Clearly,  beeause,  by  asserting  his  pre-existence  to 
Abraham,  they  understood  him  to  assert  his  divinity. 

A.  And  our  Lord,  by  not  correcting  this  notion,  con- 
firmed it ? 

B.  Undoubtedly  ; as  in  every  other  instance  in  which 
they  understood  him  to  assert  the  same  thing. 

A.  Why  does  St.  John  call  our  Lord  the  Word,  which 
title  is  not  used  by  the  other  evangelists? 

B.  John  lived  and  wrote  later  than  the  other  evangelists, 
when  certain  false  Christian  teachers,  who  had  studied  the 
Greek  philosophy,  applied  to  Christ  the  term  Logos  or 
Word , which  was  found  both  in  Plato  and  Philo,  a philo- 
sophizing Jew  of  Alexandria,  and  among  the  Gnostics  ; 
and  used  it  to  express  some  mystical  notion  of  Christ’s 
pre-existent  nature,  which,  however,  implied,  that  he  was 
inferior  to  the  supreme  God.  Whether  St.  John  was  ac- 
quainted with  the  writings  of  Plato  or  Philo,  may  be 
doubted  : but  he  knew  that  the  term,  the  Word , is  an  ap- 
pellative of  Messiah  in  the  Old  Testament ; that  it  is  there 
used  in  the  sense  of  his  absolute  divinity  ; and  he  therefore 
transfers  this  Old  Testament  title  into  the  New,  and  fixes 
its  sense  for  ever  beyond  the  reach  of  all  cavil. 

A.  How  does  this  appear  ? 

B.  He  declares  that  the  Word  was  in  44  the  beginning;” 
that  is,  when  time  and  creatures  began  to  be ; or,  as  St. 
Paul  observes,  44  He  is  before  all  things,”  and,  conse- 
quently, not  a creature : that  he  was  44  with  God,”  which 
marks  distinction,  and  yet  44  God,”  which  declares  unity ; 
words  with  which  nothing  harmonizes,  but  the  orthodox 
doctrine  of  a distinction  of  co-equal  persons  in  the  unity  of 


184 


watson’s  conversations. 


the  Divine  essence.  The  Word  is  then  declared  to  have 
created  all  things;  and  thus,  by  creative  acts,  is  his 
divinity  as  fully  declared  as  that  of  the  Father. 

A.  When  our  Lord  declares  that  unless  a man  “ hate 
his  father,  mother,”  &c,  he  cannot  bje  his  disciple,  what 
does  he  mean  1 

B.  Simply  that  he  is  to  love  them  less  than  his  duty  to 
God,  and  fidelity  1 6 Christ.  It  is  a Hebraism,  or  a mode 
of  speaking  peculiar  to  the  Hebrews. 

A.  In  the  comparisons  used  by  Christ,  is  it  not  remark- 
able that  God  should,  in  one  parable,  be  likened  to  an 
" unjust  judge”  and  our  Lord  himself  to  a “ thief  coming 
in  the  night  1”  I know  that  this  is  as  it  ought  to  be,  but  I 
ask  for  information. 

B.  An  ancient  rhetorician  observes,  that  “ in  compari- 
sons it  is  not  necessary  that  there  should  be  a perfect 
resemblance  in  the  objects,  but  only  in  those  qualities  for 
the  sake  of  which  they  are  compared.”  When  a poet 
likens  a hero  to  a lion,  he  does  not  intend  to  intimate  that 
he  is  brutal  and  savage ; but  the  comparison  is  only  be- 
tween the  courage  of  both.  For  the  same  reason  our  Lord 
is  compared  to  a thief,  merely  because  his  coming  will  be 
unexpected  by  the  unwatchful,  and  a sudden  breaking  in 
upon  the  spiritual  slumbers  of  mankind.  The  unjust  judge 
and  the  Almighty  are  rather  to  be  viewed  in  contrast  to 
each  other.  Our  Lord’s  argument  is  this:  If  an  un- 
principled judge  can  be  overcome  by  the  importunity  of  a 
poor  widow,  shall  not  God,  who  is  essential  goodness,  re- 
dress the  wrongs  of  his  own  peculiar  people  ? 

A.  What  was  the  “ feast  of  dedication ,”  at  which  our 
Lord  was  present  at  Jerusalem  ? 

B.  This  was  not  a feast  of  Divine  appointment ; but 
was  instituted  by  that  pious  patriot,  Judas  Maccabeeus,  in 
commemoration  of  the  cleansing  of  the  second  temple  and 
altar,  after  they  had  been  profaned  by  Antiochus  Epiphanes, 
1 Maccabees  iv.  It  commenced  on  the  fifth  of  December, 
lasted  eight  days,  and  was  also  called  the  feast  of  lightsy 
because  the  Jews  illuminated  their  houses  on  the  occasion. 
Thus  our  Lord  did  not  refuse  to  sanction  a religious  ser- 
vice, although  not  expressly  commanded,  which  originated 
in  a thankful  commemoration  of  a great  national  deliver- 
ance, and  which  was  untainted  by  any  superstition. 


CONVERSATION  XVII.  185 

A.  Our  Lord,  on  several  occasions  showed  great  regard 
for  young  people,  and  for  children. 

B.  Which  ought  to  encourage  the  young  to  come  to  him 
in  prayer  for  his  blessing.  His  taking  up  children,  “ little 
children,”  in  his  arms,  and  blessing  them,  and  declaring, 
that  “ of  such  is  the  kingdom  of  God,”  proves  these  im- 
portant points : First,  that  young  children  are  capable  of 
grace  ; for  the  imposition  of  hands  was  used  by  the  Jews 
in  the  invocation  of  the  Holy  Spirit  : Second,  that  children 
may  be  the  members  of  his  Church  on  earth  : Third,  that 
the  salvation  of  children,  dying  before  actual  sin,  is  certain  ; 
“for  of  such  is  the  kingdom  of  heaven.” 

A.  When  our  Lord,  in  going  up  for  the  last  time  to 
Jerusalem,  speaks  “to  the  twelve”  apostles  of  his  death, 
why  does  he  say  that  the  Jews  should  “deliver  him  up  to 
the  Gentiles?” 

B.  “ The  Gentiles”  were  the  Romans ; for  the  Jews 
had  no  longer  the  power  of  inflicting  capital  punishment. 

A.  Our  Lord  appears  to  have  entered  in  triumph  into 
Jerusalem  ; but  he  rode  on  an  ass . Was  not  this  unsuit- 
able to  the  pomp,  which,  on  this  occasion,  he  assumed  ? 

B.  Not  at  all  ; for  horses  had  been  forbidden  to  the 
judges  and  kings  of  Israel  lest  they  should  confide  in 
cavalry,  which  in  those  days  was  a very  formidable  arm 
of  war,  more  than  in  God.  Hence,  judges  and  kings  rode 
on  asses,  which  are  finer  animals  in  Palestine  than  with  us, 
and  excited  no  idea  of  meanness  and  contempt. 

A.  When  our  Lord  came  near  the  city  on  this  occasion, 
he  wept  over  it. 

B.  This  showed  his  benevolence,  for  he  had  been  treated 
with  great  indignity  and  ingratitude  by  its  wretched  inhab- 
itants, and  had  seldom  entered  it  but  at  the  hazard  of  his 
life.  Yet  the  tears  of  our  Lord  produced  as  little  effect 
upon  an  obdurate  people  as  his  discourses ; and  his  pre- 
diction on  this  occasion,  that  the  days  should  come,  in 
which  “ thine  enemies  shall  cast  a trench  about  thee,  and 
keep  thee  in  on  every  side,  and  shall  lay  thee  even  with  the 
ground,  and  thy  children  within  thee ; and  they  shall  not 
leave  one  stone  upon  another,  because  thou  knewest  not 
the  time  of  thy  visitation,”  was  literally  fulfilled. 

A.  How  does  this  appear  ? % 

B.  The  Roman  commander,  Titus,  afterward  emperor, 

16* 


186 


watson’s  conversations. 


to  cut  off  all  hope  of  safety,  encompassed  the  city  with  a 
trench  and  mound ; though  this  was  a most  laborious  un- 
dertaking, for  it  measured  nearly  five  miles.  The  very 
foundations  of  the  temple  were  afterward  ploughed  up,  and, 
literally,  “ not  one  stone  was  left  upon  another.” 

A.  Why  was  the  man  without  the  wedding  garment  ex- 
cluded from  the  feast  ? 

B.  Because  it  was  the  custom  to  bestow  robes  on 
guests  ; and  his  appearing  without  one,  was  both  his  own 
fault,  and  an  insult  upon  the  sovereign.  This  parable 
indicates  both  the  necessity  of  preparation  for  heaven,  and 
that,  if  we  are  found  without  it,  the  guilt  will  be  our  own. 
This  robe  of  regenerate  nature  is  prepared  for  you  in 
the  public  royal  wardrobe  of  our  Lord  who  gives  to  his 
guests,  like  the  sovereigns  of  antiquity,  “ changes  of  gar- 
ments,” to  fit  them  to  appear  in  his  immediate  presence ; 
but  the  application  must  be  yours,  and  you  will  never  be 
refused. 


CONVERSATION  XVIII. 

Prophecies  of  our  Lord  as  to  the  Destruction  of  Jerusa- 
lem— Institution  of  the  Lord's  Supper — Baptism — Our 
Lord's  Passion — Resurrection . 

A.  In  the  prophecies  which  our  Lord  delivers  as  to  the 
destruction  of  Jerusalem,  what  is  meant  by  his  words,  “For 
wheresoever  the  carcass  is,  there  will  the  eagles  be  gathered 
together  ?” 

B.  The  carcass  is  the  Jewish  nation,  and  the  eagles  the 
Roman  armies,  who  carried  the  image  of  this  bird  upon 
their  standards. 

A.  What  is  meant  by  “ the  abomination  of  desolation 
standing  in  the  holy  place  1" 

B.  The  same  thing  as  the  eagles  or  Roman  standards ; 
for  these  being  objects  of  worship  to  the  Romans,  were 
“ an  abomination,”  that  is,  idolatrous ; and,  wherever  the 
armies,  which  bore  them,  came,  they  truly  inflicted  “ deso- 
lation.” Before  this  time,  it  was  customary  for  the  Roman 
governors  to  respect  the  scruples  of  the  Jews ; and,  when 
they  came  up  to  Jerusalem,  to  leave  the  eagles  of  their 
guard  behind  at  Caesarea. 

A.  You  have  already  said  that  these  prophecies  have  a 


CONVERSATION  XVIII.  187 

double  reference,  to  the  destruction  of  Jerusalem,  and  the 
end  of  the  world. 

B.  They  have  ; and  no  event  could  be  more  fit  to  repre- 
sent the  final  doom  of  the  wicked  than  this.  The  Chris- 
tians, believing  the  words  of  Jesus,  fly  away  in  time  ; and 
the  terrible  destruction  of  the  unbelieving  Jews,  more  severe 
than  had  been  suffered  by  any  nation,  was  a suitable  repre- 
sentation of  44  the  end  of  all  those  who  believe  not  the 
Gospel.” 

A.  The  style  of  Christ  seems  unusually  elevated  in  these 
discourses. 

B.  It  is ; from  the  calm  and  tranquil  manner  in  which 
he  usually  speaks,  and  from  the  allusions  he  is  accustomed 
to  make  to  the  soft  and  beautiful  scenes  of  nature,  and  the 
pleasing  events  of  domestic  life,  he  rises  into  awful  gran- 
deur : “ The  sun  shall  be  darkened,  and  the  moon  shall 
not  give  her  light,  and  the  stars  shall  fall  from  heaven 
the  meaning  of  which  symbols  in  prophetic  language  you 
already  know.  44  Distress  of  nations  and  perplexity”  come 
next  ; the  tumultuous  agitation  of  populous  regions  are 
compared  to  44  the  sea  and  its  waves  roaring  ; while  men’s 
hearts  fail  them  for  fear,”  when  looking  forward  to  a Suc- 
cession of  dire  events,  the  issue  of  which  should  shake  “ all 
the  powers  of  heaven.”  And  then,  to  complete  the  scene 
of  terror,  44  the  sign  of  the  Son  of  man  is  seen  in  the  hea- 
ven ;”  the  Messiah  they  rejected  and  crucified  bursts  upon 
them  in  vengeful  and  overwhelming  glory,  and  44  all  the 
tribes  of  earth  wail”  because  of  him.  He  sends  forth 
44  his  angels  to  gather  together  his  elect,”  and  pours  out 
upon  the  rest  the  full-charged  vials  of  his  righteous  judg- 
ment. There  is,  throughout  the  whole,  as  I have  said,  an 
ultimate  respect  to  the  judgment  of  the  great  day  ; for  this 
is  one  of  those  prophecies  which  have  a twofold  applica- 
tion, one  near,  the  other  remote.  And  if  you  read  the 
deeply  affecting  account,  given  by  Josephus,  of  the  last 
war  of  the  Jews  with  the  Romans,  you  will  see  that  the 
fanatical  and  infatuated  resistance  of  the  Jews,  and  the 
stern,  exterminating  ferocity  of  the  exasperated  Romans, 
united  to  bring  down  upon  this  wretched  and  devoted  race 
a weight  of  calamities  which  have  no  parallel  in  history, 
and  which  could  therefore  only  be  fitly  represented  by  sym- 
bolical scenery,  taken  from  the  final  judgment  itself.  The 


188 


watson’s  conversations. 


whole  account  is  too  long  to  present  you  with  even  an 
abstract ; but  as  to  the  result,  when  the  city  was  taken 
after  a long  and  murderous  siege,  the  Roman  soldiers 
wearied  themselves  with  the  work  of  slaughter  ; and  when 
that  ceased,  all  above  seventeen  years  old  were  sent  to 
Egypt,  to  work  in  mines,  or  were  distributed  among  the 
provinces,  to  fight  with  wild  beasts  in  the  public  shows. 
Twelve  thousand  died  of  hunger,  and  above  a million  of 
persons  perished  in  the  siege  ; for  the  population  of  the 
surrounding  districts,  being  assembled  at  the  feast  of  un- 
leavened bread,  were  shut  in  by  the  sudden  commencement 
of  the  siege.  Ninety-seven  thousand  persons  were  taken 
prisoners,  and  were  so  barbarously  treated  as  often  to  pre- 
fer death  to  life. 

A.  Were  the  buildings  preserved? 

B.  During  the  siege  the  temple  was  destroyed  by  fire, 
although  Titus  wished  much  to  preserve  it.  The  Roman 
eagles,  the  “ abomination”  just  spoken  of,  were  planted 
upon  its  smoking  ruins  ; and  then,  contrary  to  all  apparent 
human  motives,  the  Romans  proceeded  to  complete  the 
work  of  destruction  after  the  capture  of  the  city,  so  implaca- 
bly, that  of  the  streets,  palaces,  fortresses,  and  temple,  not 
a vestige  remained  except  three  towers,  and  a part  of  the 
western  wall. 

A.  I have  read  of  the  triumphal  arch  of  Titus  still  stand- 
ing at  Rome  ; was  that  erected  to  commemorate  his  victo- 
ries over  the  Jews  ? 

B.  A most  splendid  triumph  was  exhibited  at  Rome  by 
the  Emperor  Vespasian  and  his  son  Titus.  Among  the 
spoils  which  were  displayed  in  the  procession,  were  the 
golden  table,  the  candlestick  of  gold  with  seven  branches, 
and  the  book  of  the  law  taken  from  the  temple  ; that  book 
which,  unknown  to  the  Romans,  contained  predictions, 
written  many  centuries  before,  of  all  that  had  befallen  the 
wretched  people,  whom,  as  unconscious  instruments  of  the 
Divine  purposes,  they  had  subdued  and  “ crushed  as  the 
grapes  of  the  wine  press.”  The  arch  of  Titus  was  erected 
in  memory  of  this  triumph,  and  has  bas-reliefs,  still  visible, 
of  the  golden  table  and  candlestick,  the  censers,  the  silver 
trumpets,  and  a procession  of  captive  Jews.  Thus,  Al- 
mighty God,  in  the  preservation  of  the  works  of  Josephus, 
himself  a Jew,  and  in  these  monuments,  has  been  pleased 


CONVERSATION  XVIII. 


189 


to  continue  the  proofs  of  the  exact  accomplishment  of  the 
predictions  of  Christ,  and  of  the  prophets  who  preceded  his 
advent.  It  is  a curious  fact  that  no  Jew  at  Rome  has  ever 
been  known  to  go  under  the  arch  of  Titus  to  this  day ; 
although  it  stands  across  one  of  the  public  streets,  the  Jews 
go  considerably  round  to  avoid  it.  Thus  tacitly  do  they 
acknowledge  the  truth  of  those  historical  facts,  which,  by 
fulfilling  the  prophecies  of  our  Lord,  prove  him,  whom 
they  still  reject,  to  be  the  Christ. 

A.  How  long  after  the  death  of  Christ  was  it  before  Je- 
rusalem was  taken  ? 

B.  About  forty  years  ; during  which  time,  the  Gospel 
was  preached  to  them  by  the  apostles  and  others,  and  the 
offers  of  mercy  from  their  Saviour  were  continued.  These 
they  contemptuously  rejected,  and  so  “ filled  up  the  mea- 
sure of  their  iniquities.” 

A.  What  became  of  the  Christians  at  Jerusalem  during 
this  siege,  for  there  was  a large  and  flourishing  Hebrew 
Church  in  that  city  ? 

B.  When  the  Roman  armies  approached,  as  they  believed 
the  words  of  Christ,  they  escaped  and  withdrew  to  Pella 
and  other  places  beyond  Jordan. 

A.  Our  Lord  was  put  to  death  at  the  feast  of  the  pass- 
over  ; was  not  this  so  overruled  that  he  might  fulfil  the 
great  type  of  the  paschal  lamb  ? 

B.  Doubtless  ; and  immediately  after  the  paschal  supper, 
he  took  the  bread  and  divided  it  among  his  disciples,  and 
commanded  them  all  to  drink  of  the  cup  ; and  in  this  man- 
ner he  instituted  the  “ Lord’s  Supper,”  which  all  his  disci- 
ples were  enjoined  to  celebrate,  “ until  he  come”  the  second 
time  to  judge  the  world. 

' A.  What  was  the  import  of  this  ordinance  1 

B.  We  commemorate  the  fact  of  Christ’s  sacrificial 
death  ; and,  by  so  doing,  we  declare  and  exert  our  faith 
in  it  when  we  approach  the  Lord’s  table  with  suitable 
dispositions. 

A.  It  is  called  sometimes  the  eucharist;  sometimes  the 
sacrament ; and  sometimes  the  communion  ; what  is  the 
import  of  these  terms  1 

B.  It  is  called  the  eucharist , from  a Greek  verb,  which 
signifies  to  give  thanks,  because  it  is  a thankful  remem- 
brance of  Christ’s  death.  Sacrament  signifies  a holy 


190 


watson’s  conversations. 


ceremony,  and  was  used  also  by  the  Romans  for  the 
military  oath  of  fidelity.  It  was  applied  in  the  Latin 
Church  to  the  Lord’s  Supper  probably  for  both  these  rea- 
sons, since  this  is  a most  sacred  ceremony,  in  which  we 
pledge  ourselves  to  be  the  faithful  followers  of  our  Saviour. 
It  is  also  called  the  communion , because  of  the  common 
participation  of  all  true  believers  in  the  benefits  which  it 
sets  forth ; and  because  it  is  at  once  a pledge  of  our  fel- 
lowship with  each  other,  and  of  our  fidelity  to  Christ.  By 
the  Greek  fathers  of  the  Church,  it  is  called  a mystery , be- 
cause it  represented  spiritual  things  in  emblem  or  sign. 

A.  This  is  also  the  case  with  baptism. 

B.  Yes ; there  are  two  sacraments,  baptism  and  the 
Lord’s  Supper  ; and  their  nature  is  well  expressed  in  an 
ancient  catechism  : “ They  are  holy  visible  signs  and  seals 
ordained  by  God,  that  he  may  more  fully  declare  and  seal 
by  them  the  promise  of  the  Gospel  unto  us ; to  wit,  that, 
not  only  to  all  believers  in  general,  but  unto  each  of  them 
in  particular,  he  freely  giveth  remission  of  sins  and  life 
eternal,  upon  the  account  of  that  only  sacrifice  of  Christ 
which  he  accomplished  upon  the  cross.” 

A.  Do  not  the  Papists  ground  their  monstrous  doctrine 
of  transubstantiation  upon  the  words  of  our  Lord  when  he 
gave  the  bread,  saying,  “ This  is  my  body  V9 

B.  Yes  ; forgetting  that  when  he  took  “ the  cup,”  he 
said,  “ This  is  my  blood,”  although  they  will  not  allow  that 
the  cup  was  his  blood,  but  the  wine  contained  in  it;  yet  if 
one  be  taken  literally,  so  ought  the  other. 

A.  Why  truly  it  would  seem  as  rational  to  say,  that  a 
door  was  Christ,  or  a vine  Christ,  because  he  says,  “ 1 am 
the  door,”  and  “ I am  the  true  vine.” 

B.  That  the  disciples  understood  him  figuratively,  ap- 
pears from  their  asking  no  explanation.  And  indeed,  they 
were  accustomed  to  this  elliptical  manner  of  speaking-  in 
the  celebration  of  the  paschal  supper,  which  was  familiarly 
called  “ the  passover  whereas  it  only  represented  or 
commemorated  the  passing  over  of  the  destroying  angel. 
So  also  when  the  Jews  take  up  the  plate  containing  the 
bread,  they  say,  “ This  is  the  bread  of  poverty  and  afflic- 
tion, which  our  fathers  • did  eat  in  the  land  of  Egypt,” 
meaning,  “This  bread  represents  or  commemorates  the 
bread  which  our  fathers  did  eat.” 


CONVERSATION  XVIII. 


191 


A.  What  was  “ the  hymn”  which  our  Saviour  and  his 
disciples  sung  after  the  supper,  and  just  before  they  went 
out  to  the  Mount  of  Olives  ? 

B.  The  concluding  portion  of  the  great  thanksgiving 
used  by  the  Jews  on  that  occasion,  which  consists  of  the 
Psalms  from  the  one  hundred  and  thirteenth  to  the  one 
hundred  and  eighteenth  inclusive. 

A.  Is  the  celebration  of  the  Lord’s  Supper  obligatory 
upon  all  Christians  ? 

B.  Not  as  merely  professing  to  be  Christians  while 
living  in  the  spirit  of  the  world  ; for  in  that  case  they  have 
no  right  to  the  Lord’s  table,  but  eat  and  drink  “ unworthily 
to  their  condemnation.”  But  it  is  at  once  the  duty  and 
privilege  of  all  true  penitents  and  sincere  believers.  “ Do 
this  in  remembrance  of  me,”  is  our  Lord’s  command, 
which  cannot  be  violated  with  impunity.  The  ordinance 
itself  is  both  a sign  and  a seal  of  the  grace  of  the  new 
covenant,  which  is  offered  to  us,  and  confirmed  to  us,  in 
every  celebration  ; and  when  we  communicate  in  faith,  we 
become  anew  parties  to  this  covenant,  and  its  grace  stands 
afresh  confirmed  to  us. 

A.  I suppose,  that,  after  the  Jewish  council,  with  the 
high  priest  at  its  head,  had  found  Jesus  guilty  of  the  capital 
offence  of  blasphemy,  as  they  pretended,  because  he  said 
that  he  was  the  Son  of  God,  he  was  taken  to  Pilate,  because 
without  the  Roman  governor  they  had  no  power  to  put 
any  one  to  death  ? 

B.  Just  so  ; and  Pilate  manifestly  endeavoured  to  save 
him,  but  was  overruled  by  their  clamour,  and  the  fear  of 
being  represented  to  Caesar  as  negligent  in  his  office. 

A.  Why  did  Pilate  send  him  to  Herod  ? 

B.  Herod  was  at  this  time  at  Jerusalem  keeping  the 
passover  ; and  Pilate  judging  from  common  report  that 
Christ  was  a Galilean,  concluded  that  he  was  under 
Herod’s  jurisdiction.  This  prolonged  the  insults  heaped 
upon  our  Saviour ; but  though  “ Herod  and  his  men  of  war 
set  him  at  nought,”  yet  Herod  found  in  him  nothing  “ wor- 
thy of  death,”  and  thus  joined  his  testimony  to  that  of 
Pilate,  as  to  our  Lord’s  perfect  innocence  of  any  crime 
against  society. 

A.  Crucifixion  was  not  a Jewish  punishment,  I believe? 

B.  And  among  the  Romans  it  was  only  inflicted  upon 


192 


watson’s  conversations. 


slaves,  and  those  on  whom  it  was  intended  to  fix  the 
greatest  possible  ignominy  ; never  upon  a Roman  citizen. 
Thus  our  Lord  stooped  at  once  to  the  most  lingering  and 
painful,  and  to  the  most  shameful,  death  ; and  thus  the 
cross  of  Christ  became  a stumbling  block.  “The  Pagans,” 
says  Justin  Martyr,  “ think  that  we  are  insane  in  giving 
Divine  honours  to  one  who  was  crucified.”  “The  person 
you  call  Messiah,”  says  Trypho,  an  early  Jewish  writer 
against  Christianity,  “ incurred  the  lowest  infamy,  for  he 
fell  under  the  greatest  curse  of  the  law, — he  was  crucified  ; 
for  it  is  written,  4 Cursed  is  every  one  that  hangeth  on  a 
tree.’  ” How  little  did  these  objectors  understand,  that 
thus  44  he  was  made  a curse  for  us  !” 

A.  They  crucified  our  Lord  at  44  the  third  hour  ;”  what 
time  was  that  ? 

B.  Nine  in  the  morning ; the  sixth  hour  therefore  is 
twelve  o’clock,  and  from  that  to  the  ninth  hour,  or  three  in 
the  afternoon,  there  was  a preternatural  darkness.  And 
now  review  the  circumstances  of  that  event  which  gives 
life  to  the  world.  How  many  subjects  of  meditation  may 
it  afford  you ! The  voluntary  devotion  of  our  Lord  in 
giving  his  life  for  the  life  of  the  world ; the  meek  dignity 
with  which  he  appeared  before  his  unjust  judges ; the 
resigned  spirit  in  which  he  sustained  shame  and  mocking  ; 
the  depth  of  his  sufferings,  both  of  mind  and  body,  in  the 
garden  and  on  the  cross  ; the  exercise  of  pardoning  mercy 
to  the  penitent  thief ; his  care  for  his  mother,  who  stood 
weeping  before  the  cross  ; the  dignified  dismissal  of  his 
own  spirit  after  the  last  drop  of  agony  had  been  drained 
from  his  cup  of  suffering  ; the  miracles  which  attested  his 
high  claims  in  the  moment  of  his  deepest  humiliation  ; — 
the  darkness ; the  earthquake  ; the  rending  of  the  vail, 
showing  the  opening  of  a new  way  to  God  ; the  resurrec- 
tion of  the  bodies  of  several  saints,  his  death  thus  giving 
spiritual  life  to  the  believing  malefactor,  and  bodily  life  to 
saints  who  had  slept  in  the  grave.  The  multitude  were 
rightly  affected  by  these  prodigies,  they  left  the  scene 
“ smiting  upon  their  breasts.”  The  chief  priests  probably 
retired  obdurate,  and  with  gratified  malignity  ; but  their 
triumph  was  of  short  duration,  for,  the  day  but  one  follow, 
ing,  their  guilty  peace  and  security  was  broken  by  the 
tidings  of  his  resurrection  from  the  dead. 


CONVERSATION  XVIII, 


193 


A,  All  these  are  indeed  subjects  of  endless  wonder. 
Never  was  there  such  a sufferer  or  such  sufferings ! such 
humiliations  and  such  triumphs  ! 

B.  But  let  not  the  circumstances  of  Christ’s  death  so 
occupy  your  attention,  as  to  lead  you  from  the  great  truths 
which  it  eternally  teaches ; — the  infinite  evil  of  sin,  and  the 
infinite  love  of  God.  By  that  blood  only  can  your  sins  be 
washed  away  ; and  by  that  faith  only  which  follows  a true 
repentance,  can  you  become  interested  in  its  merit.  But 
the  fountain  is  open  for  you  and  for  all.  “ Arise,  then, 
wash  away  thy  sins,  calling  upon  the  name  of  the  Lord.” 

A.  Our  Lord  rose  again  on  the  third  day  ; and,  on  any 
other  occasion,  one  might  be  amused  at  the  tale  invented 
by  the  Jews,  that  his  disciples  stole  him  away  while  the 
Roman  guard  slept. 

B.  When  men  are  resolved  upon  unbelief,  they  can  yield 
themselves  up  to  any  delusion  ; for  the  body  of  the  Jewish 
people  seem  to  have  given  up  their  judgment  to  this  clumsy 
invention  of  their  priests,  although  the  sepulchre  was  sealed 
by  them,  and,  on  their  application  a guard  of  Roman  sol- 
diers was  placed  over  it  to  whom  it  would  have  been  death 
to  sleep  on  their  watch. 

A.  But  the  disciples  saw  their  Lord,  and  conversed  with 
him,  and  handled  his  body,  and  heard  his  discourses,  and 
saw  him  ascend  to  heaven.  They  had  therefore  sufficient 
evidence  of  the  fact ; and  as  for  the  world,  to  whom 
Christ  did  not  appear  after  his  resurrection,  the  gift  of 
tongues,  bestowed  by  an  effusion  of  the  Holy  Spirit,  was 
the  public  proof,  that  “ the  Christ”  had  ascended  to  his 
glory. 

B.  Your  views  are  just ; and  this  shows  the  folly  of 
infidels  in  carping  at  some  trifling  variations  in  the  narra- 
tive of  the  resurrection  by  the  four  evangelists.  The  great 
facts  are,  that  the  dead  body  of  Christ  was  never  forth- 
coming after  the  time  assigned  to  his  resurrection  ; that 
the  disciples  professed  to  have  seen  him  alive,  and  to  have 
conversed  with  him  at  different  times  for  forty  days ; that 
they  never  swerved  from  this  testimony ; that  they  endured 
every  kind  of  persecution  for  their  testimony  to  a fact, 
which  was  of  such  a nature  that  they  could  not  be  deceived 
in  it ; and  that  their  excellence  of  character  was  a sufficient 
guarantee  that  they  could  not  intentionally  deceive.  Beside, 

17 


194 


WATSON  S CONVERSATIONS. 


all  worldly  motives  lay  on  the  other  side ; and  nothing  but 
a thorough  conviction  could  uphold  them  in  bearing  tor- 
tures and  death  for  “ the  testimony  of  Jesus.”  But  the 
miraculous  power  which  they  exerted,  and  to  which  only 
can  be  attributed  the  mighty  success  of  their  preaching  as 
it  was  the  means  of  producing  the  conviction  that  their 
religion  was  of  God,  was  the  proof  both  of  the  resurrection 
of  Christ  and  of  his  Divine  mission  ; for  they  wrought 
these  works  in  his  name  and  by  his  power.  Still  stronger 
evidence,  if  we  can  conceive  it  possible,  would  not  have 
convinced  the  obstinately  worldly,  because  they  were  pre- 
disposed to  reject  a persecuted  and  self-denying  religion ; 
but  a weaker  evidence  could  have  convinced  none. 
The  most  honest  and  sincere  would,  in  proportion  to 
their  honesty  and  sincerity,  require  powerful  proofs  to 
induce  them  to  venture  their  eternal  interests  upon  a new 
religion,  and  to  renounce  that  of  their  forefathers. 

A.  The  great  argument  for  the  truth  of  the  resurrection 
is,  I perceive,  therefore,  very  independent  of  the  minor 
circumstances  in  the  narrative  of  the  evangelists. 

B.  And  yet  you  will  perceive  that  the  whole  account  is 
given  in  so  artless  and  natural  a manner,  as  to  carry  con- 
viction, by  its  internal  evidence,  of  the  perfect  truth  of  the 
relation.  How  natural,  for  instance,  was  it  that  the  pious 
and  respectable  women  who  followed  him  with  so  much 
affection,  and  whose  courage  led  them  to  stand  at  his  cross 
when  the  other  disciples  forsook  him,  should  bring  spices 
to  apply  to  the  body,  according  to  the  Jewish  method  of 
honouring  the  dead  ! How  were  the  Roman  sentinels  to 
be  driven  away  but  by  fears,  excited  by  supernatural  occur- 
rences 1 — and  such  were  the  earthquake  and  the  appear- 
ance of  the  angels.  The  statement,  that  when  the  angel 
announced  to  the  women  that  Christ  had  risen,  and  showed 
them  the  place  where  he  lay,  they  departed  with  “ fear  and 
great  joy,”  is  itself  almost  a full  warrant  for  the  whole 
account ; so  true  to  nature  and  to  the  circumstances  of  the 
case,  is  the  mingled  emotion  ascribed  to  them ! That 
John  should  outrun  Peter,  is  well  accounted  for  by  the 
supposition,  that,  though  the  tide  of  Peter’s  affection  to  his 
Master  had  returned,  the  remembrance  of  his  fall,  not  yet 
formally  forgiven  by  his  Lord,  might  check  his  speed ; a 
feeling  of  shame  and  fear  to  be  the  first  to  meet  him,  very 


CONVERSATION  XVIII, 


195 


naturally  intervening.  The  apparent  difficulty  that  Mary 
Magdalene  should,  after  the  first  annunciation  of  Christ’s 
resurrection  by  the  angel,  return  to  the  sepulchre  and  weep, 
as  not  knowing  what  was  become  of  the  body,  could  never 
have  been  put  into  a feigned  narrative ; but  may  be  ac- 
counted for  from  that  confusion  of  thought  which  strong 
feeling  produces,  and  the  effect  of  a lingering  unbelief  in 
the  fact,  notwithstanding  the  angelic  attestation  x)f  it.  Her 
recognition  of  our  Lord,  when  he  pronounced  her  name, 
“ Mary,”  with  his  usual  tenderness  of  accent,  and  her 
instant  reply,  “ Rabboni,”  Master , with  her  attempt  to 
touch  him,  are  all  inimitable  touches  in  the  picture,  which 
nothing  but  the  pencil  of  truth  could  produce.  That  two 
of  the  disciples  should,  after  his  death,  return  to  Emmaus, 
the  residence  which  they  had  left  to  follow  Jesus  in  the 
belief  that  he  was  the  Messiah  ; feeling  according  to  their 
lingering  Jewish  notions  that  their  hope  had  been  disap- 
pointed by  his  crucifixion  ; and  yet  that  they  should  be 
perplexed , as  not  knowing  how  to  reconcile  the  evidences 
which  he  had  given  of  his  Messiahship  with  an  event  which 
seemed  to  refute  them  all,  is  so  truly  in  character,  that  we 
at  once  feel  its  force,  and  enter  into  their  feelings.  The 
“ doubts”  of  all  the  apostles,  ignorant  as  they  still  were  of 
the  true  Scriptural  doctrine  of  Messiah’s  death  and  resur- 
rection, notwithstanding  it  had  been  several  times  declared 
to  them,  are  also  very  natural.  They  appear  to  have 
thought  that  the  appearance  was  that  of  his  “ spirit,”  not 
his  body,  until  he  obliged  them  to  touch  him  and  convince 
themselves  ; and  when  it  is  added,  that  at  first  “ they  be- 
lieved not  for  joy,  and  wondered,”  if  these  contending  and 
contrary  feelings  had  not  existed,  they  never  could  have 
been  portrayed  in  language  so  peculiar. 

A.  I have  often  felt  the  force  of  the  appeal  made  by  this 
affecting  narrative. 

B.  It  is  neither  coldly  and  laboriously  inventive,  nor 
inflated  ; the  character,  and,  as  painters  say,  “ the  keeping,” 
are  perfect. 

A.  Why  did  our  Lord  ask  Peter  three  times  whether  he 
loved  him  ? 

B.  To  give  him  an  opportunity  of  declaring  that  love  as 
many  times  as  he  had  denied  him  ; and  thrice  to  reinstate 
him  in  his  pastoral  office,  in  order  to  secure  for  him  the 


196  watson’s  conversations. 

confidence  of  his  brethren.  Nothing  could  be  more  gene- 
rous in  manner,  or  Divine  in  authority. 

A.  What  does  St.  John  mean  when  he  says,  that  if  all 
the  miracles  which  Jesus  did  were  recorded,  “the  world 
itself  could  not  contain  the  books  that  should  be  written?” 

B.  It  is  a strong  Hebrew  hyperbole  ; importing  that  the 
works  would  be  swelled  to  an  inconvenient  and  trouble- 
some number  and  size ; for  it  is  plain  that  an  immense 
number  of  miracles  were  wrought  by  Christ,  Which  are  but 
mentioned  in  the  mass  by  the  evangelists. 

A.  When  our  Lord  enjoins  his  disciples  to  go  into  all 
nations  and  preach  “ repentance  and  remission  of  sins  in 
his  name,”  he  gives,  I presume,  an  epitome  of  the  whole 
Gospel. 

B.  Truly  so  ; for  the  Gospel  is  intended  to  produce  re- 
pentance, by  discovering  man’s  sinfulness  and  danger  ; and 
remission  of  sins  is  obtained  by  faith  in  Christ,  and  is 
accompanied  by  regeneration,  adoption  into  the  family  of 
God,  heirship  to  the  heavenly  inheritance,  and  44  the 
earnest”  of  that  inheritance  in  the  comforts  which  the 
Holy  Ghost  sheds  upon  the  heart  of  every  true  believer. 

A.  Our  Lord  enjoins  baptism  upon  believing.  ' 

B.  Yes  ; as  an  outward  confession  of  faith,  and  means 
of  introduction  into  his  Church  ; because  he  must  be  con- 
fessed before  men. 

A.  Does  this  exclude  children  ? 

B.  Not  if  children  of  believing  parents  ; for  as  the  Jews 
were  allowed  to  place  their  children  in  God’s  Church  and 
covenant  by  circumcision,  so  also  are  Christians  allowed 
to  do  the  same  by  baptism.  For  that  children  are  capable 
of  being  placed  in  a Church  relation  to  Christ,  is  clear  from 
his  own  words  : 44  Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not,  for  of  such  is  the  kingdom  of 
God.”  This  ordinance  binds  parents  to  bring  up  their 
children  in  the  knowledge  of  Christ ; secures  for  them  the 
grace  of  the  new  covenant ; and  lays  all  baptized  children 
under  an  obligation  to  acknowledge  and  accept  this  cove- 
nant by  their  voluntary  act  in  future  years,  and  44  to  give 
themselves  up  to  the  Lord.” 

A.  Is  baptism  most  Scripturally  performed  by  immersion 
or  by  affusion? 

B.  The  mode  is  a very  indifferent  thing,  because  the 


CONVERSATION  XIX. 


197 


essence  of  the  rite  consists  in  the  application  of  water  in 
“the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost and  because  we  have  no  express  direction  on  the 
subject  in  the  New  Testament.  But  it  is  clear  from  the 
numbers  baptized  by  John  the  Baptist,  and  at  the  day  of 
pentecost,  and  from  4>ther  circumstances,  that  immersion 
could  not  be  practised.  The  primitive  mode  appears  to 
have  been  pouring  water  upon  the  head  of  the  baptized. 
Immersion  was,  no  doubt,  a subsequent,  although  an  early, 
invention  in  the  Church,  brought  in  under  pretence  of 
making  the  ordinance  more  strikingly  symbolical. 


CONVERSATION  XIX. 

Sketch  of  a Digest  of  the  Narrative  of  the  four  Evangelists 
in  the  Order  of  Time . 

A.  My  questions  have  been  exceedingly  miscellaneous  ; 
but  the  answers  you  have  been  pleased  to  give  will,  I 
hope,  enable  me  the  better  to  understand  those  important 
histories  of  our  Lord’s  life,  which  are  contained  in  the  four 
evangelists.  It  however  strikes  me  that  if  I could  see  the 
principal  events  of  that  all-important  story  arranged  in  the 
order  of  time , I should  derive  much  satisfaction  from  it. 

B.  This  has  been  done  by  many  learned  commentators, 
who  have  published  what  they  term,  “ Harmonies  of  the 
Evangelists,”  in  which  the  four  accounts  are  digested  into 
one  consecutive  history,  and  the  discourses  of  Christ  ar- 
ranged, as  nearly  as  can  be  ascertained,  in  the  order  of 
their  delivery.  All  that  I can  do  to  assist  you,  until  you 
consult  a work  of  this  kind  for  yourself,  will  be  to  present 
you  with  a mere  outline  of  such  an  arrangement. 

A.  That  I am  anxious  to  be  favoured  with ; and  shall 
follow  you  with  attention. 

B.  Our  Lord  was  baptized  by  John  in  the  thirtieth  year 
of  his  age.  The  events  of  his  former  life,  which,  for  the 
most  part,  he  chose  to  spend  in  obscurity,  were  few,  but 
striking.  At  his  circumcision,  when  eight  days  old,  he 
received  the  name  Jesus,  according  to  the  command  of 
the  angel,  and  for  this  joyful  reason,  “ because  he  should 
save  his  people  from  their  sins.”  He  was  then  taken  to 
Jerusalem  to  be  presented  in  the  temple  to  the  Lord,  as  a 

17* 


198 


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first-born  son,  according  to  the  law ; and  his  parents 
offered  the  sacrifice  appointed  for  poor  persons,  “ a pair 
of  turtle  doves  or  two  young  pigeons  — the  rich  offered 
a lamb.  This  was  accompanied  by  the  remarkable  circum- 
stance, that  Simeon,  an  aged  and  devout  man,  who  had  the 
spirit  of  prophecy,  and  to  whom  it  had  been  revealed  “ that 
he  should  not  see  death  before  he  had  seen  the  Lord’s 
Christ,”  was  led  by  the  spirit  into  the  temple,  while  the 
child  was  “ presented  to  the  Lord  and  he  took  him  up 
in  his  arms,  and  “ blessed  God,”  declaring,  by  the  Holy 
Spirit,  that  he  was  the  long-expected  Christ. 

A.  What  a moment  for  Simeon  ? 

B.  And  his  words  declare  his  emotion  : “ Now,  Lord, 
lettest  thou  thy  servant  depart  in  peace ; for  mine  eyes 
have  seen  thy  salvation.”  He  was  content  to  depart  to 
his  God,  since  he  had  beheld  what  patriarchs  and  prophets 
had  been  for  ages  expecting,  “but  died  without  the  sight.” 
The  aged  Anna,  also,  a prophetess,  “ gave  thanks  unto 
God  that  is,  poured  out  praises  in  sacred  verse,  under 
immediate  inspiration,  on  this  occasion  ; and  then  spoke 
of  him,  announcing  the  joyful  tidings  to  “ all  that  looked 
for  redemption  at  Jerusalem.” 

A.  Who  were  they  ? 

B.  Pious  Jews,  still  found  in  a corrupt  Church,  who  were 
then  eagerly  expecting  the  fulfilment  of  God’s  promises  to 
his  people.  From  the  temple  he  was  taken  back  to  Beth- 
lehem, where  he  was  soon  after  visited  by  the  magi . 

A.  Were  these  Persians ; for  among  them  wise  men 
were  called  by  that  title? 

B.  The  magi  were  not  confined  to  Persia,  but  had 
spread  into  different  countries  of  the  east.  They  collected 
together  in  colleges,  and  studied  natural,  as  well  as  moral, 
philosophy.  Many  of  them  had  much  juster  notions  of 
God  than  any  of  the  ancient  Heathens;  abhorring  idols, 
and  worshipping  one  God  only.  These  were  probably 
among  the  more  devout  and  enlightened  of  this  sect ; and 
as  a general  expectation  was  then  spread  through  the  world, 
that  a great  Deliverer  was  to  appear,  they  would  more 
eagerly  than  others  desire  that  event.  God  was  pleased 
to  intimate  to  them  our  Lord’s  advent,  by  a meteor,  which 
they  were  divinely  taught  to  regard  as  “ his  star,”  his 
celestial  emblem  ; and  by  it  they  were  directed  to  the  place 


CONVERSATION  XIX. 


199 


where  this  personage,  so  gloriously  symbolized  by  an  ex- 
traordinary luminary,  lay  as  an  infant  of  days,  in  a very 
humble  habitation.  Yet  so  strong  was  their  conviction  of 
the  reality  of  the  Divine  intimations  they  had  received,  that 
they  “worshipped  him;”  and  presented  their  “gifts,”  the 
value  of  which  proved  a providential  supply  to  the  holy 
family,  to  sustain  them  in  Egypt,  when  obliged  to  fly  from 
the  jealous  rage  of  Herod. 

A.  Then  the  first  express  act  of  worship,  paid  to  Christ, 
was  by  Gentiles. 

B.  So  it  appears.  But  to  proceed  : On  the  return  of  the 
holy  family,  by  Divine  direction  they  fixed  their  abode  at 
Nazareth,  in  Galilee  ; and  we  have  no  farther  account  of 
our  Saviour,  until  he  attained  the  age  of  twelve  years, 
except  that  “ he  grew  and  waxed  strong  in  spirit,  filled 
with  wisdom;  and  the  grace  of  God  was  upon  him;” — 
short,  but  very  emphatic,  notices.  At  the  age  of  twelve 
years,  his  parents  took  him  to  Jerusalem,  to  the  feast  of 
the  passover;  where,  having  lingered  behind  them  in  the 
temple,  he  was  found  sitting  in  the  midst  of  the  doctors, 
“ hearing  them,  and  asking  them  questions  ;”  while  “ all 
that  heard  him  were  astonished  at  his  understanding  and 
answers.”  This  astonishing  wisdom,  however,  you  will 
observe,  wore  in  him  the  robe  of  humility,  so  appropriate 
and  beautiful  in  youth.  He  heard , and  he  asked  questions. 
Nor  was  his  wisdom  exhibited  in  formal  discourses,  un- 
suited to  his  years  ; but  in  his  “ answers .”  The  humility 
of  Christ  is  a highly  instructive  pattern,  therefore,  to  the 
young  ; and  forcibly  reproves  juvenile  obtrusiveness.  The 
piety,  as  well  as  the  humility,  of  his  conduct,  is  also  con- 
spicuous. At  twelve  years  of  age,  he  was  “ about  his 
Father’s  business.”  His  filial  obedience  is  also  marked 
in  these  brief  notices  of  our  Saviour’s  early  life  ; for  it  is 
said,  “He  went  down  with  Mary  and  Joseph  to  Nazareth, 
and  was  subject  unto  them.” 

A.  A veil  of  entire  obscurity  is,  I think,  drawn  over  our 
Saviour’s  life,  until  his  baptism  by  John. 

B.  This  took  place  in  his  thirtieth  yetfr  : so  that,  for 
eighteen  years  of  his  life,  we  hear  nothing  of  him. 

A.  Is  not  this  remarkable  ? 

B.  It  is  ; but  there  is,  doubtless,  as  much  wisdom  in 
what  God  hides  from  us,  as  in  what  he  reveals.  A period 


200 


watson’s  conversations. 


of  about  six  months  elapsed  from  the  baptism  of  Christ  until 
he  attended  the  first  passover  at  Jerusalem,  in  the  full  and 
open  exercise  of  his  office  as  a “ Teacher  sent  from  God.” 
This  short  period  had  its  remarkable  events.  He  received 
the  testimony  of  “ the  Father”  and  “ the  Spirit,”  at  his 
baptism.  He  was  led  into  the  wilderness  to  be  tempted 
of  the  devil  forty  days ; thus  passing  through  fiery  trials, 
and  conquering  temptations  directed  against  his  personal 
piety,  before  he  became  a teacher  of  others.  He  was  point- 
ed out  by  John  as  “ the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world.”  He  called  Andrew  and  Simon  Pe- 
ter, Philip  and  Nathaniel,  to  be  his  disciples,  who  .followed 
him  as  “the  Christ,  the  Son  of  the  living  God;”  and  he 
changed  the  water  into  wine,  at  the  marriage  feast  at 
Cana,  in  Galilee.  These  six  months,  with  the  exception 
of  his  momentary  transportation  to  the  pinnacle  of  the 
temple  by  the  permitted  agency  of  Satan,  were  spent 
chiefly  on  the  banks  of  the  Jordan. 

A.  Do  you  date  the  period  of  the  next  twelve  months  of 
our  Lord’s  public  ministry,  from  his  going  up  to  Jerusa- 
lem to  the  passover  next  ensuing? 

B.  Just  so  ; and  his  first  acts  there  were,  to  expel  the 
traders  from  the  temple,  as  before  noticed ; to  predict  his 
death,  (so  constantly  was  this  event  before  our  Lord  through- 
out life!)  and  to  work  several  miracles;  so  that  “ many 
believed  on  him.”  It  was  at  this  time  that  Nicodemus 
came  to  him  by  night,  to  inquire  of  his  doctrine  more  par- 
ticularly ; and  was  favoured  with  that  important  discourse 
on  the  necessity  of  regeneration,  the  doctrine  of  salvation 
by  faith  in  him,  and  God’s  love  to  the  world  in  the  gift  of 
his  Son,  which  is  recorded  John  iii,  1-21.  From  Jerusa- 
lem Jesus  and  his  disciples  went  into  several  parts  of 
Judea,  and  baptized  many  that  professed  faith  in  him.  John 
the  Baptist  having  been  imprisoned  by  Herod,  our  Lord 
went  into  Galilee ; and  as  the  road  lay  through  the  country 
of  Samaria,  he  came  to  the  city  of  Sychar,  and  there  held 
the  conversation  with  the  Samaritan  woman,  at  Jacob’s 
well,  which  issued  in  the  conversion  of  many  of  the  Sama- 
ritans ; — an  early  proof  that  the  Gospel  was  designed  for  the 
common  benefit  of  all  people.  Proceeding  to  Galilee,  he 
there  exercised  his  ministry;  and  at  Nazareth  preserved 
his  life  only  by  a miracle.  He  had  discoursed  with  the 


CONVERSATION  XIX. 


201 


people  of  that  city  in  the  synagogue,  and  they  “ wondered 
at  the  gracious  words  which  proceeded  out  of  his  mouth 
and  yet,  offended  at  a pointed  reproof  in  the  application  of 
his  discourse,  they  attempted  to  cast  him  down  from  a 
precipice : but  “ he  passed  through  them,”  and  went  away ; 
and  “ dwelt,”  that  is,  fixed  his  residence,  at  Capernaum. 
In  a voyage  on  the  sea  of  Galilee,  in  the  vessel  of  Simon, 
such  was  the  effect  of  the  miraculous  draught  of  fishes  upon 
Simon  Peter  and  Andrew,  and  their  partners  in  the  occu- 
pation of  fishing,  James  and  John,  that  they  left  their  em- 
ployment, and  wholly  followed  him.  During  this  year  of 
his  public  ministry,  Jesus  “ went  about  all  Galilee,  teach- 
ing in  their  synagogues,  and  preaching  the  Gospel  of  the 
kingdom,  and  healing  all  manner  of  disease  among  the 
people  : and  his  fame  went  throughout  all  Syria  ; and  they 
brought  unto  him  all  sick  people,  that  were  taken  with 
divers  diseases  and  torments,  and  those  that  were  possessed 
with  devils,  and  those  that  were  lunatic,  and  those  that 
had  the  palsy ; and  he  healed  them.”  The  impression 
made  by  our  Lord’s  works  and  discourses  was,  at  this  pe- 
riod, exceedingly  great  and  extensive ; for  the  evangelist 
adds  : “ And  there  followed  him  great  multitudes  of  peo- 
ple from  Galilee,  and  Decapolis,  and  Jerusalem,  and  Judea, 
and  from  beyond  Jordan.”  The  calling  of  Matthew  ter- 
minated the  labours  of  this  year;  after  which  he  went  up 
to  Jerusalem,  to  the  feast  of  the  passover. 

A.  What  were  the  events  of  the  second  year  of  our 
Lord’s  public  ministry  1 

B.  While  at  Jerusalem  he  healed  the  lame  man  at  the 
pool  of  Bethesda,  for  which  the  Jews  sought  to  slay  him, 
because  he  had  wrought,  the  cure  on  the  Sabbath  ; and 
when  he  defended  himself  by  saying,  “My  Father  worketh 
hitherto,”  meaning  even  on  the  Sabbath,  in  sustaining  his 
creatures  by  the  constant  operation  of  his  providence,  “and 
I work,”  “ they  sought  the  more  to  kill  him,”  as  well  un- 
derstanding, that,  by  this  argument,  he  claimed  God  in  a 
peculiar  sense  to  be  “his  Father,”  and  made  himself  “equal 
with  God.”  Oar  Lord  defends  his  claim  in  a discourse  of 
considerable  length  and  deep  interest,  recorded  in  John  v. 
On  the  way  from  Jerusalem  to  Galilee,  his  disciples  plucked 
ears  of  corn  in  passing  through  the  fields  on  the  Sabbath 
being,  as  it  appears,  pressed  by  hunger ; for  our  Lord  vin- 


202 


watson’s  conversations. 


dicates  them  on  the  ground  of  necessity.  He,  on  that 
occasion,  declared  himself  “ Lord  of  the  Sabbath,”  and, 
therefore,  the  infallible  judge  of  what  was  a violation  of  his 
own  law  ; to  which  law,  indeed,  his  disciples  were  bound, 
but  not  to  the  superstitious  interpretations  of  the  Pharisees. 
In  Galilee,  also,  he  entered  into  a synagogue,  and  healed  a 
man  with  a withered  hand  on  the  Sabbath,  to  the  great 
offence  of  the  Pharisees,  who  took  council  with  the  Hero- 
dians  to  destroy  him  ; and  our  Lord  therefore  withdrew  to 
the  coast  of  the  sea  of  Galilee,  which  you  recollect  is  the 
same  as  the  lake  of  Tiberias.  Here  great  numbers  fol- 
lowed him  “from  Galilee  and  from  Judea,”  and  from  the 
still  more  distant  regions  of  “ Idumea,  and  the  coasts  of 
Tyre  and  Sidon,  a great  multitude,”  hearing  of  “ the  great 
things  that  he  did.”  On  this  occasion  an  interesting  cir- 
cumstance is  mentioned.  All  diseased  persons,  it  would 
seem,  who  only  “ touched  him,”  were  instantly  healed ; 
which  occasioned  so  great  a press  of  the  multitude  upon 
him,  that  he  was  obliged  to  be  provided  with  a boat,  to 
stand  off  a little  from  land,  and  from  this  he  spoke  to  the 
people.  At  this  time,  also,  the  unclean  spirits,  “ fell  down 
before  him,  and  cried,  saying,  Thou  art  the  Son  of  God.” 
While  he  remained  in  Galilee  he  went  into  a mountain, 
and  continued  all  night  in  prayer,  preparatory  to  the  im- 
portant and  solemn  act  of  choosing  his  twelve  apostles. 
Being  come  down  with  them  from  the  mountain,  great 
multitudes  again  awaited  him,  “from  Judea,  and  Jerusa- 
lem, and  the  sea  coast  of  Tyre  and  Sidon  ;”  some  of  whom 
came  “ to  hear  him,”  others  “ to  be  healed  of  diseases.” 
The  latter  were  in  great  numbers,  for  the  evangelist  adds 
this  very  striking  remark : “ And  the  whole  multitude 
sought  to  touch  him  ; for  there  went  virtue' out  of  him, 
and  he  healed  them  all.”  It  was  about  this  time  also, 
from  some  mountain  in  Galilee,  that  celebrated  discourse, 
called  “ the  Sermen  on  the  Mount,”  to  which  I have  di- 
rected your  attention  already,  was  delivered.  This  Divine 
sermon  was  so  highly  valued  by  the  primitive  Christians, 
that  they  made  their  children  commit  it  to  memory. 

A.  Having  finished  this  discourse,  it  appears  that  he 
returned  to  Capernaum, 

B.  And  there  healed  the  servant  of  the  centurion,  who 
would  not  suffer  him,  from  a sense  of  his  own  unworthi* 


CONVERSATION  XIX. 


203 


ness,  to  come  under  his  roof ; but  had  so  great  a faith,  that 
he  was  persuaded  that  if  Jesus  spoke  the  word  only,  his 
servant  would  be  healed. 

A.  What  did  he  mean  by  the  reason  he  gives  for  not 
allowing  our  Lord  to  come  under  his  roof? — “For  I am  a 
man  set  under  authority ;”  that  is,  I suppose,  holding  his 
office  by  the  authority  of  Caesar,  “ having  soldiers  under 
me  ; and  I say  to  one,  Go,  and  he  goeth,”  &c. 

B.  By  this  he  expressed  his  full  belief  that  Jesus  was 
commissioned  by  God,  and  could  command  diseases  to  go 
and  come,  with  as  absolute  a power  as  he  himself  had  over 
his  soldiers,  who  were  bound  to  yield  him  an  implicit  obe- 
dience ; so  that  he  argued,  that  it  was  not  necessary  for 
him  to  come  into  the  house,  but  only  to  command  the  dis- 
order to  depart. 

A.  This  was  a beautiful  thought,  and  strongly  indica- 
tive of  a lofty  faith. 

B.  And  it  was  highly  commended  by  our  Lord.  The 
next  great  miracle  which  is  separately  noticed,  is  the  rais- 
ing of  the  son  of  the  widow  of  Nain , a town  also  in  Gali- 
lee, which  is  related  in  a very  touching  manner,  and  was 
strongly  illustrative,  not  only  of  the  almighty  power,  but 
of  the  Divine  tenderness  of  our  blessed  Saviour,  Luke  vii, 
11-17.  The  answer  to  John’s  disciples  sent  by  their  mas- 
ter to  Christ ; the  reproof  of  Bethsaida,  and  Chorazin  for 
their  unbelief ; and  his  entertainment  at  the  house  of  Si- 
mon, the  Pharisee,  when  the  woman,  “ which  was  a sin- 
ner,” anointed  his  feet,  an  incident  we  before  noticed, 
appear  to  have  followed  next  in  order.  After  which,  Je- 
sus took  a second  circuit  through  Galilee,  “ preaching”  and 
“ healing.”  In  this  circuit  he  was  followed  not  only  by  the 
twelve,  but  by  Mary  Magdalene  ; Joanna,  the  wife  of 
Chusa,  Herod’s  steward  ; Susanna,  and  many  others  “ who 
ministered  unto  him  of  their  substance.”  On  his  return 
to  Capernaum  he  cast  out  a devil  which  had  inflicted  both 
blindness  and  dumbness  upon  the  unhappy  man  who  was 
the  subject  of  this  peculiarly  afflictive,  and  as  it  would 
appear,  notorious,  case  of  possession ; for  it  was  the  im- 
pression made  by  this  miracle  in  favour  of  his  Messiahship 
upon  the  minds  of  the  people,  which  led  the  Pharisees  to 
utter  the  blasphemy.  “ This  fellow  doth  not  cast  out  devils, 
but  by  Beelzebub,  the  prince  of  the  devils.”  This  was 


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the  wretched  argument  by  which  they  steeled  their  per- 
verted consciences  against  all  conviction ; and  which 
constituted  that  sin  against  the  “Holy  Spirit,”  whose 
power  co-operated  with  our  Lord  in  working  his  miracles, 
which  was  declared  to  be  beyond  forgiveness. 

A.  Then  is  this  the  only  unpardonable  sin  ? 

B.  It  is;  and  mark,  it  is  not  every  sin  even  against  the 
Holy  Ghost  which  is  unpardonable,  although  some  make 
awful  approaches  to  that  which  is  so  ; but  the  sin  which 
is  in  truth  the  only  one  excepted  from  the  exercise  of  the 
Divine  mercy,  is  defined  to  be  that  “ blasphemy  against  the 
Holy  Ghost”  with  which  the  Pharisees  are  here  charged. 
Our  Lord  continued  at  Capernaum  delivering  several  dis- 
courses ; in  one  of  which  he  reproves  the  scribes  and 
Pharisees  for  seeking  “ a sign ;”  and  in  another,  Luke  xi, 
37,  &c,  he  denounces  upon  them  various  “ woes,”  and 
unveils  their  hypocrisy.  In  another  he  warns  an  “ innu- 
merable multitude  of  people”  against  “ the  leaven”  of  the 
Pharisees,  and  calls  them  to  a courageous  profession  of  his 
name,  Luke  xii.  At  this  time  also  he  delivered  several 
parables.  We  next  find  him  sitting  in  a vessel,  and  teach- 
ing “ a great  multitude,”  who  stood  on  the  shore  of  the  sea 
of  Galilee.  Here  he  delivered  his  parables  of  the  sower  ; 
of  the  wheat  and  tares  ; of  the  grain  of  mustard  seed  ; and 
the  leaven  hid  in  three  measures  of  meal.  In  crossing  the 
lake,  he  rebuked  a tempest  which  had  suddenly  risen,  so 
that  his  disciples  “ feared  exceedingly,  and  said  one  to 
another,  What  manner  of  man  is  this,  that  even  the  wind 
and  the  sea  obey  him  ?” 

A.  To  what  part  did  he  cross  ] 

B.  To  the  country  of  the  Gadarenes,  on  the  eastern  side, 
on  the  borders  of  Decapolis,  where  he  dispossessed  a de- 
moniac afflicted  with  “a  legion”  of  evil  spirits,  who  were 
suffered  to  destroy  the  swine  which  the  Gadarenes  unlaw- 
fully kept.  Returning  back  to  Capernaum,  “ Levi,”  which 
was  another  name  of  Matthew,  entertained  him,  with  a 
great  company  “of  publicans  and  sinners,”  to  the  offence 
of  the  Pharisees,  to  whom  he  declares,  that  he  came  “ not 
to  call  the  righteous,  but  sinners  to  repentance.”  From 
this  entertainment  he  went  out  and  brought  to  life  the 
daughter  of  Jairus,  the  ruler  of  the  synagogue  ; and  on  the 
way,  a woman  afflicted  with  “ an  issue  of  blood  twelve 


CONVERSATION  XIX. 


205 


years”  touched  his  garment  and  was  healed.  He  heals 
two  blind  men,  and  casts  out  a dumb  spirit,  and  the  Phari- 
sees again  blaspheme.  After  this  our  Lord  visited  Naza- 
reth again,  and  was  again  rejected. 

A.  What  influenced  them  to  this? 

B.  They  knew  the  humble  circumstances  of  his  early 
life,  and  haughtily  said,  “ Is  not  this  the  carpenter’s  son  ?” 
His  next  act  was  to  send  forth  his  twelve  apostles  through- 
out the  country,  two  and  two,  “ and  they  preached  that 
men  should  repent ; and  cast  out  many  devils,  and  anoint- 
ed with  oil  many  that  were  sick,  and  healed  them  every 
where.”  In  the  mean  time  Jesus  himself  went  about 
preaching  in  the  cities  of  Galilee,  which  were  exceedingly 
numerous,  and  continued  this  service  until  the  twelve  re- 
turned to  him  at  Capernaum  with  great  joy,  “ and  told  him  all 
things,  both  what  they  had  done,  and  what  they  had  taught.” 

A.  Where  was  the  desert  place  in  which  our  Lord  fed 
the  five  thousand  ? 

B.  On  the  other  side  of  the  lake  to  Capernaum,  near 
Bethsaida,  whither  he  had  withdrawn  to  avoid  Herod,  the 
tetrarch.  After  this  miracle  he  retired  to  a mountain,  to 
avoid  the  people  who  wished  to  proclaim  him  king  ; and 
his  disciples  left  him  alone  to  cross  the  lake  to  Capernaum. 
This  was  in  the  night ; and  while  they  were  in  the  midst 
of  the  sea,  “ tossed  with  the  waves,  for  the  wind  was  con- 
trary,” Jesus  comes  to  them,  “walking  on  the  sea,”  at  first 
to  their  great  terror,  “for  they  were  troubled,  saying,  It 
is  a spirit.”  He  then  passed  over  with  them  into  the  land 
of  Gennesaret,  and  healed  great  multitudes  of  people,  who 
flocked  to  him  from  all  quarters.  Returning  to  Caperna- 
um, he  delivered  those  discourses  which  are  recorded  in 
the  sixth  and  seventh  chapters  of  St.  John’s  Gospel.  Thus 
terminated  the  labours  of  the  second  year  of  our  Lord’s 
ministry. 

A.  Did  Jesus  keep  the  third  passover  at  Jerusalem  ? 

B.  No;  for  it  is  said,  “After  these  things  Jesus  walked 
in  Galilee  ; for  he  would  not  walk  in  Jewry,  because  the 
Jews  sought  to  kill  him.”  Remaining  therefore  still  in 
Galilee,  he  held  those  discourses  with  the  Pharisees  and 
others,  which  are  recorded,  Mark  vii,  1-17  ; Matthew  xv, 
12-16 ; Mark  vii,  18-23 ; thence  visiting  the  coast  of 
Tyre  and  Sidon,  he  healed  the  daughter  of  a Syrophceni- 

18 


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cian  woman,  though  a Gentile  ; and  passing  through  De« 
capolis,  on  his  way  back  to  the  sea  of  Galilee,  he  cures  a 
deaf  and  dumb  man,  and  feeds  four  thousand  with  seven 
loaves  and  a few  small  fishes.  This  multitude  had  followed 
him  in  his  progress  through  the  country  of  Decapolis.  He 
then  embarked  on  the  lake,  and  sailed  down  to  the  coasts 
of  Magdala  and  Dalmanutha ; which  places  you  will  see 
marked  in  the  maps  of  Palestine.  After  this  we  find  our 
Lord  at  Bethsaida,  at  the  head  of  the  lake,  or  sea  of  Gali- 
lee, where  he  restored  a blind  man  to  sight. 

A.  Where  was  Caesarea  Philippi  ? 

B.  At  the  head  of  the  river  Jordan;  and  is  to  be  dis- 
tinguished from  Caesarea  built  by  Herod  the  Great,  and 
the  seat  of  the  Roman  governors.  In  “ the  borders”  of 
Caesarea  Philippi  it  was,  that  Peter,  in  the  name  of  the 
rest  of  the  apostles,  made  his  celebrated  confession.  “ Thou 
art  the  Christ,  the  Son  of  the  living  God  and  received 
the  promise,  “ I will  give  thee  the  keys  of  the  kingdom  of 
heaven.” 

A.  What  may  this  mean? 

B.  It  is  partly  explained,  by  Peter’s  being  the  first  to 
open  the  Gospel  dispensation  in  its  perfected  form,  both 
to  the  Jews  and  to  the  Gentiles  ; for  he  preached  the  first 
sermon  to  the  Jews  at  the  day  of  pentecost;  and  the  first 
to  the  Gentiles  when  sent  to  Cornelius.  More  largely,  it 
signifies  power  and  government  in  the  Church,  in  which 
sense  the  same  promise  was  made  to  all  the  apostles  col- 
lectively on  another  occasion,  so  that  they  had  equal  dig- 
nity and  authority  in  all  respects  ; and  the  Popish  notion 
of  the  supremacy  of  Peter  is  destroyed.  At  this  time,  also, 
our  Lord  most  plainly  foretold  his  sufferings,  death,  and 
resurrection,  which  yet,  by  a strange  perversion  of  their 
judgment  b}^  Jewish  prejudices,  the  disciples  could  not  re- 
ceive, and  perhaps  hoped  that  he  spake  only  in  some  alle- 
gorical or  mystical  manner  of  the  oppositions  which  he  was 
still  to  meet  with  from  the  scribes  and  Pharisees  before  that 
glorious  and  irresistible  manifestation  of  himself  as  Mes- 
siah, for  which  they  looked.  It  was  in  these  parts,  also, 
that  the  transfiguration  of  Christ  took  place,  in  the  pre- 
sence of  Peter,  James,  and  John,  “ apart”  from  the  rest. 

A.  Why  were  only  three  of  the  apostles  chosen  to  be- 
hold this  “great  sight?” 


CONVERSATION  XIX. 


207 


B.  The  reason  is  neither  given  nor  apparent ; only  we 
see  no  particular  distinction  conferred  upon  Peter  above 
James  and  John, — a circumstance  very  unfriendly  to  the 
Papal  notion  of  his  supremacy  over  the  rest.  As  immedi- 
ately before  the  transfiguration  our  Lord  plainly  spoke  of 
his  sufferings,  so  he  repeated  this  unpalatable  doctrine  with 
additional  emphasis  immediately  after  it,  on  their  return 
to  Capernaum  : “ Let  these  sayings  sink  deep  into  your 
ears ; for  the  Son  of  man  shall  be  delivered  into  the  hands 
of  men,  and  they  shall  kill  him,  and  he  shall  rise  the  third 
day.  But  they  understood  not  this  saying  ;”  and,  as  ex- 
pressive of  the  mixed  and  undefinable  emotion  which  it 
produced  in  their  minds,  the  evangelist  adds : “ They  feared 
to  ask  him  of  that  saying.”  At  Capernaum,  which  was 
properly  his  home , he  wrought  the  miracle  to  pay  the  trib- 
ute money.  Here,  also,  he  taught  humility  to  his  disci- 
ples by  the  expressive  and  beautiful  action  of  placing  “ a 
child  in  the  midst  of  them and  by  delivering  to  them 
several  important  discourses  and  parables.  See  Mark  ix. 
33;  Matthew  xviii,  10-35  ; Luke  ix,  47-62.  At  Caper- 
naum seventy  disciples  were  instructed  and  sent  forth  to 
precede  him  in  every  city  and  place  which  he  intended  to 
visit  in  his  next  tour  ; and  when  the  year  was  about  half 
expired,  he  went  up  to  Jerusalem,  to  the  feast  of  taberna- 
cles, where  by  day  he  taught  the  assembled  people  in  the 
temple,  and  at  night  went  out  to  the  Mount  of  Olives. 
At  this  time  the  woman  taken  in  adultery  was  brought 
before  him  ; he  cured  also  the  man  blind  from  his  birth, 
who  so  boldly  defended  his  Restorer  before  the  Jewish 
council,  and  by  his  plain  common  sense  and  honesty,  so 
greatly  embarrassed  them,  John  ix.  He  also  delivered 
the  discourses  recorded  John  viii,  12,  &c  ; and  x,  1-21. 
On  his  way  back  into  Galilee,  the  seventy  disciples  returned 
to  him,  transported  with  joy  at  the  mighty  miraculous 
powers  which  they  had  been  enabled  to  exert,  even  over 
devils  ; and  Jesus,  having  received  the  report  of  their 
mission,  himself  “rejoiced  in  spirit,”  and  gave  solemn 
thanks  to  his  Father.  Jesus  now  remained  in  Galilee, 
until  the  feast  of  dedication,  delivering  many  discourses, 
and  speaking  several  of  his  most  finished  and  affecting 
parables ; as  that  of  the  good  Samaritan,  by  which  he 
taught  that  every  man  of  every  nation  is  our  “ neighbour.” 


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and  if  in  trouble  must  receive  our  good  offices ; the  para- 
ble of  the  great  supper,  in  which  he  intimated  the  calling 
of  the  Gentiles;  those  of  the  lost  sheep,  the  lost  piece  of 
silver,  and  the  prodigal  son,  by  which  he  justified  himself 
against  the  haughty  charge  of  the  self-righteous  Phari- 
sees : “This  man  receiveth  sinners,  and  eateth  with  them ;” 
the  parable  of  the  unjust  steward,  in  which  he  reproves 
covetousness,  and  teaches  the  right  and  religious  use  of 
money ; and  the  parable  of  the  rich  man  and  Lazarus,  in 
which  he  warns  the  proud  and  luxurious  Pharisees  of  their 
danger  of  eternal  ruin.  On  his  way  up  to  Jerusalem,  in 
passing  through  the  country  of  Samaria,  which  lay  between 
Galilee  and  Judea,  the  inhabitants  of  a Samaritan  village 
would  not  receive  him,  at  which  James  and  John  were  so 
offended,  that  they  wished  to  call  down  fire  from  heaven 
to  consume  them. 

A.  And  I remember  the  meek  and  reproving  reply  of 
Jesus:  “Ye  know  not  what  manner  of  spirits  ye  are  of, 
for  the  Son  of  man  is  not  come  to  destroy  men’s  lives,  but 
to  save  them.” 

B.  A sufficient  answer  to  all  the  pretences  for  persecu- 
tion, and  a warning  against  a heated  and  revengeful  spirit, 
even  where  we  conceive  the  honour  of  our  Master  affront- 
ed. True  zeal  is  the  “ pure  flame  of  love.” 

A.  And,  as  a comment  upon  his  own  words,  I see  that 
our  Lord  immediately  entered  another  village,  and  healed 
ten  lepers  ; one  of  whom,  and  the  only  grateful  one  too, 
was  a Samaritan. 

B.  Being  still  on  his  journey  toward  Jerusalem,  Jesus 
instructs  his  disciples  by  the  parable  of  the  unjust  judge, 
and  that  of  the  Pharisee  and  publican.  He  then  arrives 
a t Bethany,  and  takes  up  his  abode  in  the  house  of  Laza- 
rus, Martha,  and  Mary,  a pious  family  “ which  Jesus  loved.” 
From  thence  he  proceeds  to  Jerusalem  to  keep  the  feast 
of  dedication  before  explained.  Here,  walking  in  Solo- 
mon’s porch,  he  delivered  another  of  those  discourses  to 
the  Jews,  which,  by  asserting  his  divinity,  led  them,  as  they 
had  done  twice  before,  to  take  up  stones  and  stone  him, 
John  x,  22-39. 

A.  Rightly  interpreting  his  meaning,  when  he  said,  “ I 
and  my  Father  are  one.” 

B.  And  also,  “ The  Father  is  in  me,  and  I in  him 


CONVERSATION  XIX.  209 

words  which  the  Jews  correctly  thought  to  imply  the  essen- 
tial unity  of  the  Father  and  the  Son. 

A.  Where  did  our  Lord  go  after  this  feast? 

B.  To  Bethabara,  near  the  Dead  Sea,  on  the  banks  of 
the  Jordan,  where  John  at  first  baptized.  Here  the  tidings 
of  the  sickness  of  Lazarus  was  first  communicated  to  him, 
the  affecting  circumstances  of  whose  recall  to  life  are  re- 
corded, John  xi,  1-54,  with  inimitable  pathos,  and  with  a 
particularity  and  emphasis  which  shows  how  powerfully 
this  great  miracle  confirmed  the  faith  of  his  disciples,  and 
confounded  his  enemies.  This  led  the  latter  anew  to  take 
counsel  to  put  him  to  death  ; to  avoid  which,  because  “ his 
hour  was  not  come,”  he  retired  to  “ a country  near  the 
wilderness,  into  a city  called  Ephraim.”  From  thence  he 
went  again  into  Galilee,  and  after  a short  time  returned  to 
Judea,  into  “the  coast  beyond  Jordan  ;”  “and  great  mul- 
titudes followed  him,  and,  as  he  was  wont , he  taught  them 
again,  and  he  healed  them  there.” 

A.  A short  but  vivid  description  of  our  Lord’s  ministry 
in  every  place. 

B.  And  remember  that  teaching  and  healing  are  still 
united  in  his  gracious,  although  invisible,  ministry, — the 
instruction  and  renewal  of  the  soul. 

A.  What  particularly  occurred  while  our  Lord  was  in 
these  parts  ? 

B.  He  discoursed  with  the  Pharisees  “ who  came  to 
him,  tempting  him,”  on  several  points,  Here,  too,  he  laid 
his  hands  upon  young  children  and  blessed  them  ; put  the 
rich  young  man  to  the  test  of  leaving  all  to  follow  him ; 
and  delivered  the  parable  of  the  labourers  in  the  vineyard. 
But  now  our  Lord  turns  toward  Jerusalem,  for  the  last 
time,  to  accomplish  the  great  purpose  for  which  he  came 
into  the  world, — “ to  put  away  sin  by  the  sacrifice  of  him- 
self;” and  the  interest  of  the  account  given  by  the  evan- 
gelists deepens  as  we  trace  the  events  in  succession. 
“ And  they  were  in  the  way  going  up  to  Jerusalem,  and 
Jesus  went  before  them,  and  they  were  amazed”  at  his 
boldness  in  going  up  to  meet  certain  death,  well  knowing 
the  rage  of  the  Jewish  council,  and  the  settled  purpose  they 
had  formed  to  put  him  to  death  ; “ and  they  were  afraid” 
for  their  own  safety.  In  passing  through  Jericho,  which 
lay  in  the  road,  our  Lord  restored  blind  Bartimeus  to  sight ; 

18* 


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“ and  all  the  people,  when  they  saw  it,  gave  glory  to  God.” 
Still  farther  on  the  journey,  Jesus  visited  Zaccheus,  a 
chief  of  the  publicans,  or  tax  collectors,  and  brought 
“salvation  to  his  house.”  When  he  was  come  “nigh  to 
Jerusalem”  he  spake  the  solemn  parable  of  the  pounds ; 
and  arrived  at  Bethany  six  days  before  the  fourth  passover 
from  the  commencement  of  his  public  ministry,  and  took 
up  his  residence  with  Lazarus,  whom  also  the  Jews  sought 
to  put  to  death,  “because  that,  by  reason  of  him,  many  of 
the  Jews  believed  on  Jesus.”  The  next  day  he  rode  in 
triumph  toward  Jerusalem,  amidst  the  acclamations  of  the 
people  ; “ and  when  he  was  come  nigh  even  now  at  the 
descent  of  the  Mount  of  Olives,  the  whole  multitude  of  the 
disciples  began  to  rejoice  and  praise  God  for  all  the  mighty 
works  that  they  had  seen,  and  cried,  Hosanna,  blessed  is 
the  King  of  Israel  that  cometh  ini  the  name  of  the  Lord!” 

A.  Ah,  how  soon  did  this  multitude  of  disciples  leave 
him  alone  in  the  hands  of  his  enemies ! 

B.  “ When  he  was  come  near,  he  beheld  the  city,  and 
wept  over  it ;”  and  weeping  predicted  its  entire  overthrow. 
Being  come  into  Jerusalem,  “the  whole  city  was  moved  ;” 
and  he,  having  proceeded  to  the  temple,  “ the  blind  and 
the  lame  came  unto  him  in  the  temple,  and  he  healed 
them.”  On  this  day  certain  Greeks,  who  had  come  up  to 
the  feast,  desired  to  see  him,  and  were  introduced  by 
Philip  and  Andrew,  To  these  strangers,  and  to  his  dis- 
ciples, he  addressed  these  remarkable  words  : “The  hour 
is  come  when  the  Son  of  man  should  be  glorified.  Verily, 
verily,  I say  unto  you,  except  a corn  of  wheat  fall  into  the 
ground  and  die,  it  abideth  alone  ; but  if  it  die,  it  bringeth 
forth  much  fruit.” 

A.  What  did  he  mean  by  this  ? 

B.  It  is  an  obvious  declaration  of  the  absolute  necessity 
of  the  death  of  Christ  for  the  salvation  of  men.  As  no 
increase  can  arise  from  seed  sown  in  the  earth,  unless  its 
parts  die,  that  is,  dissolve  and  vegetate  ; so  no  one  could 
have  been  saved  had  not  Christ  died  to  atone  for  sin. 
Necessary,  however,  as  this  was,  and  joyful  as  were  our 
Lord’s  anticipations  of  our  rescue  and  salvation,  the  cup 
of  which  he  had  to  drink  was  bitter,  and  nature  shrunk 
from  it.  He  therefore  adds  : “ Now  is  my  soul  troubled, 
and  what  shall  I say?  Father  save  me  from  this  hour! 


CONVERSATION  XIX. 


211 


But  for  this  cause  came  I to  this  hour : Father,  glorify 
thy  name.”  Here  was  his  submission  ! And  immediately 
there  came  an  approving  voice  from  heaven,  the  voice  of 
the  Father  to  whom  the  appeal  was  made,  so  loud  that  the 
people  who  stood  by  said,  “ that  it  thundered others, 
“ an  angel  spake  to  him  1”  After  continuing  his  discourses 
with  the  people  throughout  the  day,  at  night  he  went  out, 
“ and  lodged  at  Bethany.”  On  the  following  morning,  on 
the  way  from  Bethany  to  Jerusalem,  he  cursed  the  barren 
fig  tree  ; — an  emblematical  act  before  explained.  On  his 
entering  the  temple,  he  a second  time  “ cast  out  them  that 
sold  and  bought  there,”  and  taught  the  whole  day  in  the 
temple  ; the  chief  priests  and  scribes  still  seeking  to  de- 
stroy him,  while  “ the  people  were  very  attentive  to  hear 
him.”  “ And  when  even  was  come,  he  went  out  of  the  city.” 

A.  It  was  on  the  next  morning,  I recollect,  that  going 
up  to  his  daily  labours  in  the  instruction  of  the  people  in 
Jerusalem,  the  disciples  remarked  that  the  fig  tree  had 
withered  away. 

B.  And  from  that  our  Lord  taught  them  the  efficacy  of 
believing  prayer,  Mark  v,  20-26. 

A.  What  were  the  transactions  of  this  day,  which  was 
the  third  before  the  last  passover  ; that  which  he  cele- 
brated on  the  night  on  which  he  was  betrayed  ? 

B.  Exceedingly  important ; and  delivered  by  the  evan- 
gelists with  great  copiousness.  He  “ preached  the  Gospel” 
to  the  people  in  the  temple  ; answered  the  question  of  the 
elders,  “ By  what  authority  doest  thou  these  things?”  and 
reproved  them  by  several  parables ; among  which  was  that 
of  the  vineyard  let  out  to  husbandmen,  and  that  of  the  man 
coming  to  the  feast,  not  having  a wedding  garment.  On 
this  day,  likewise,  the  Herodians  endeavoured  to  entrap 
him,  by  asking  whether  it  was  lawful  to  pay  tribute  to 
Caesar.  The  Sadducees,  also,  tried  him  on  the  subject  of 
the  resurrection,  by  the  case  of  the  woman  who  had  had 
seven  husbands  ; and  a lawyer  or  scribe,  on  the  question 
of  the  greatest  commandment.  Having  silenced  all  of 
them  by  the  wisdom  of  his  replies,  he  finally  so  confounds 
the  Pharisees,  by  demanding  of  them  how  the  Messias,  as 
declared  in  the  Psalms,  could  be  both  David’s  “Son”  and 
David’s  “ Lord,”  that  “ they  were  afraid  to  ask  him  any 
more  questions.” 


212 


watson's  conversations. 


A.  How  was  it  they  could  not  answer  that  question? 

B.  Because  they  had  renounced  the  ancient  doctrine  of 
their  own  Church,  and  of  the  Scriptures,  that  the  Messiah 
was  a Divine  person  ; and  in  no  other  respect  could  he  be 
David's  Lord.  As  his  enemies  stand  thus  silenced  before 
him,  he  reproves  them,  in  a long  discourse,  with  wonderful 
and  piercing  eloquence ; exposing  all  their  hypocrisies 
before  the  people,  and  charging  all  their  secret  vices  home 
upon  their  consciences.  This  address  you  will  find  in 
Matthew  xxiii.  While  sitting  44  over  against  the  treasury” 
of  the  temple,  he  commends  the  widow  who  had  cast  in 
her  two  mites,  not  quite  two  pence  of  our  money,  into  the 
temple  treasury.  He  then  takes  his  final  leave  of  the 
temple. 

A.  As  he  was  then  leaving  it  for  ever,  did  not  the 
disciples  call  his  attention  to  the  massive  stones  of  which 
it  was  built? 

B.  And  from  this  he  predicts  that,  stupendous  as  they 
were  for  size,  and,  for  that  reason,  much  gloried  in  by  the 
Jews, 44  not  one  stone  should  be  left  upon  another  which 
prediction,  we  have  already  seen,  was  literally  fulfilled. 
Having  placed  himself  upon  the  Mount  of  Olives  with  his 
disciples,  Peter,  James,  John,  and  Andrew,  and  with  the 
temple  full  in  view,  he  utters  those  lofty  and  terrible  pre- 
dictions of  the  utter  destruction  of  the  Jewish  state  and 
city,  to  which  I before  called  your  attention.  These  were 
followed  by  the  impressive  and  admonitory  parables  of 
the  ten  virgins,  and  of  the  talents  ; and  with  that  sub- 
lime description  of  the  last  judgment  which  you  read  in 
Matthew  xxv. 

A.  What  were  the  events  of  the  next  day  ? 

B.  He  spent  it  in  retirement  at  Bethany ; and  in  the 
evening  supped  at  the  house  of  Simon,  the  leper,  with 
Lazarus,  Martha,  and  Mary.  But  44  Martha  served,”  and 
44  Mary  took  a pound  of  spikenard,  very  costly,  and  anointed 
the  feet  of  Jesus ;”  for  which  she  appears  to  have  been 
rebuked  by  all  the  disciples,  as  having  been  guilty  of  an 
act  of  needless  profusion,  and  especially  by  Judas  ; but,  in 
his  case,  from  a principle  of  covetousness.  She  was, 
however,  defended  by  our  Lord.  It  was  an  act  of  love ; 
and  he  accepted  it.  44  She  hath  done  what  she  could,” 
was  his  approving  sentence ; to  which  he  added  these 


CONVERSATION  XIX. 


213 


mystical  words  : “ She  is  come  beforehand  to  anoint  my 
body  to  the  burial ;”  alluding  to  the  Jewish  custom  of 
anointing  the  dead  with  costly  perfumes.  On  this  day 
Satan  entered  Judas,  and  he  stole  out  from  Bethany  to 
Jerusalem,  to  make  his  infamous  contract  with  the  chief 
priests  to  deliver  his  Master  into  their  hands.  On  the 
morning  of  the  next  day  he  sent  Peter  and  John  from 
Bethany  to  Jerusalem,  to  prepare  a room  in  which  he  and 
his  disciples  might  eat  the  passover. 

A.  Was  it  not  customary  for  the  inhabitants  of  Jeru- 
salem to  provide  rooms  in  which  strangers  might  celebrate 
the  passover? 

B.  It  was ; and  this  was  a room  of  this  description. 
How  our  Lord  spent  the  day  at  Bethany,  or  what  passed 
on  the  way  to  Jerusalem,  we  are  not  informed  ; but  “when 
the  even  was  come,  he  sat  down  with  the  twelve  Judas 
having  returned  to  the  company  in  the  course  of  the  day. 
With  the  paschal  supper  the  events  of  the  night  before  the 
crucifixion  commence  ; and  they  all  demand  your  frequent 
and  deep  meditation.  To  settle  a contention  among  his 
disciples,  who  should  be  greatest,  our  Lord  takes  a towel, 
girds  himself,  and  washes  the  feet  of  the  disciples ; thus 
teaching  that  “ the  chief  among  them  was  to  be  as  he  that 
doth  serve.”  Then,  being  “ troubled  in  spirit”  at  the 
treachery  of  Judas,  which  could  not  be  hidden  from  him, 
“ he  testified  and  said,  Verily,  verily,  I say  unto  you,  one 
of  you  shall  betray  me.”  To  the  inquiry  which  the  other 
disciples  urged  John  to  make,  who  reclined  next  his  Lord 
at  the  supper,  Jesus  privately  answered,  “ He  it  is  to 
whom  I shall  give  a sop,  when  I have  dipped  it  ;”  and 
having  given  it  to  Judas  Iscariot,  the  latter,  now  more 
fully  than  before  under  the  influence  of  Satan,  went  out  to 
fulfil  his  purpose.  Our  Lord’s  discourses  were  thus  con- 
fined to  the  eleven,— weak  disciples  still,  but  at  least 
sincere,  and  in  heart  faithful.  He  now  gives  them  the 
“ new  commandment,” — “ that  ye  love  one  another , as  I 
have  loved  you.”  Peter’s  fall  is  then  foretold  ; the  institu- 
tion of  the  Lord’s  Supper  follows;  and  then  our  Saviour 
delivered  that  tender  farewell  discourse  to  the  disciples, 
which  is  recorded  in  the  fourteenth*  fifteenth,  and  sixteenth 
chapters  of  St.  John’s  Gospel.  This  was  closed  by  the 
intercessory  prayer  of  our  Lord,  John  xvii,  in  which  he  at 


214 


watson’s  conversations. 


large  offers  up  the  most  comprehensive  and  important 
petitions  for  them,  and  “ for  all  them  who  should  believe 
on  him  through  their  word.”  This  prayer  was  therefore 
offered  for  us. 

A.  You  have  already  said,  that  “ the  hymn”  which 
Jesus  sang  with  his  disciples,  was  probably  the  Psalms 
cxiii-cxviii,  with  which  the  Jews  usually  closed  the  pas- 
chal ceremony. 

B.  This  being  sung,  they  went  to  the  Mount  of  Olives, 
u into  a place  called  Gethsemane,  where  was  a garden, 
into  which  he  entered  with  his  disciples,”  and,  leaving  the 
remainder  at  some  distance,  he  took  with  him  Peter,  James, 
and  John,  “ and  began  to  be  sorrowful  and  very  heavy.” 
This  was  the  commencement  of  his  agony.  The  garden 
was  a favourite  place  of  resort  with  our  Lord  when  he 
retired  with  his  disciples  from  the  city,  and  was  chosen 
probably  for  its  privacy.  Judas,  knowing  this  place  of  his 
retirement,  led  there  the  officers  of  the  chief  priests,  who 
came  upon  him  immediately  upon  his  having  rejoined  the 
disciples  after  his  agony.  This  was  about  midnight.  Our 
Lord  was  led  first  to  Annas,  and  by  him  sent  bound  to 
Caiaphas,  the  high  priest,  who  questioned  him,  it  would 
appear,  for  a considerable  time,  “ of  his  disciples,  and  of 
his  doctrine.”  John  went  with  his  master  into  the  palace 
of  Caiaphas,  but  Peter  waited  in  the  vestibule,  and  there 
his  forward  and  frail  spirit  sunk  under  the  influence  of  fear, 
and  he  denied  his  Lord.  As  soon  as  it  was  day,  the  great 
council  of  the  Jews  assembled,  and  finding  no  evidence  of 
any  crime  on  which  to  criminate  him,  they  declared  him 
guilty  of  blasphemy  on  his  own  declaration  that  he  was 
" the  Son  of  God,”  and  so  pronounced  him  “ worthy  of 
death.”  After  various  insults,  they  led  him  to  Pilate’s 
hall  of  judgment,  because  the  power  of  inflicting  death  was 
now  placed  in  the  hands  of  the  Roman  governor.  Pilate, 
after  putting  many  questions  to  our  Lord,  declared  that  he 
found  no  fault  in  him  ; but  supposing  him  to  be  a Galilean, 
sent  him  to  Herod,  the  tetrarch  of  Galilee,  who  was  then 
at  Jerusalem  keeping  the  passover.  Before  Herod,  too, 
the  chief  priests  “ vehemently  accused  him  ;”  but  though 
Herod  mocked  him,  he  found  no  charge  against  him  which 
could  render  him  “ worthy  of  death.” 

A.  It  is  remarkable  that  our  Lord  was  totally  silent  to 


CONVERSATION  XIX.  215 

the  questions  of  Herod,  although  he  replied  to  some  of 
those  put  to  him  by  Pilate. 

B.  The  reason  of  this  probably  was,  that  Herod  had  no 
civil  jurisdiction  over  him  ; but  Pilate  was  the  governor  of 
Judea,  in  which  country  Jesus  was  born.  Pilate  endea- 
voured strenuously  to  release  him  ; but  the  clamour  of  the 
Jews  prevailed,  and  he  was  led  away  to  be  crucified. 
When  his  sentence  was  passed,  Judas,  struck  with  horror 
at  his  crime,  brought  back  the  pieces  of  silver,  the  wages 
of  his  iniquity,  to  the  chief  priests,  declaring  that  he  had 
betrayed  “innocent  blood,”  and  went  out  and  hanged 
himself.  At  the  “ third  hour”  of  the  day,  that  is,  nine 
o’clock  in  the  morning,  our  blessed  Lord  was  affixed  to 
the  cross.  Until  the  sixth  hour,  or  twelve  o’clock,  he  was 
subject  to  the  cruel  mockings  of  the  priests  and  the  people, 
and  during  that  period  gave  pardon  to  the  penitent  thief, 
and  committed  his  mother  to  the  care  of  John.  From 
noon  till  “ the  ninth  hour,”  or  three  o’clock,  a miraculous 
darkness  was  over  the  land,  and  then  our  Lord  “ dismissed 
his  spirit,”  and  by  an  act  of  his  own,  as  the  Lord  of  life 
and  death,  closed  his  voluntary  sufferings.  Immediately 
“ the  vail  of  fcjie  temple  was  rent  in  twain  from  the  top  to 
the  bottom  ; and  the  earth  did  quake,  and  the  rocks  rent, 
and  the  graves  were  opened,  and  many  bodies  of  the  saints 
which  slept  arose and  the  Roman  officer  who  attended 
the  execution,  and  his  guard  of  soldiers,  “ when  they  saw 
the  earthquake,  and  that  he  so  cried  out  and  gave  up  the 
ghost,  feared  greatly,  saying,  Truly  this  was  the  Son  of 
God;  and  all  the  people  that  came  together  to  that  sight, 
beholding  the  things  that  were  done,  smote  their  breasts 
and  returned.” 

A.  Why  were  the  legs  of  persons  crucified  broken  before 
they  were  taken  down  from  the  cross  ? 

B.  To  despatch  them,  and  terminate  their  sufferings  ; 
but  our  Lord  was  dead  already,  “so  that  they  brake  not 
his  legs  and  the  Scripture  was  fulfilled,  and  he  was  thus 
proved  to  be  the  true  Paschal  Lamb,  not  a bone  of  which 
was  to  be  broken,  Num.  ix,  12. 

A.  Doubtless  it  was  by  Divine  impulse  that  the  soldier 
pierced  his  side? 

B.  No  doubt ; and  thus  was  the  new  covenant  ratified 
like  the  old,  with  water  and  blood,  the  emblems  of  the  great 


210 


watson’s  conversations. 


twofold  blessing  included  in  the  covenant  grant,  the  remis - 
sion  of  our  sins,  and  the  sanctification  of  our  nature.  In 
the  evening,  by  permission  of  Pilate,  Joseph  of  Arimathea, 
with  Nicodemus,  having  wound  the  body  in  linen  clothes 
with  spices,  laid  it  in  a new  sepulchre  ; and  “ the  next 
day,”  that  is,  as  we  should  say,  the  same  evening,  after 
six  o’clock,  for  the  Jews  reckoned  their  day  from  the  pre- 
ceding evening,  the  Pharisees,  by  permission  of  Pilate, 
sealed  the  stone  at  the  mouth  of  the  sepulchre,  and  placed 
over  it  a watch  of  Roman  soldiers,  to  prevent  the  disciples 
from  taking  away  the  body. 

A.  We  have  already  conversed  on  the  circumstances 
of  our  Lord’s  resurrection  ; but  I should  be  gratified  to  see 
the  transactions  of  the  forty  days , from  the  day  of  the 
resurrection  to  our  Lord’s  ascension,  also,  in  their  order. 

B.  Beside  the  appearances  of  Christ  on  the  morning  of 
the  resurrection,  he  showed  himself  in  the  evening  to  the 
two  disciples  at  Emmaus,  and  later  on  the  same  evening 
also  to  the  disciples,  Thomas  being  absent.  Between  the 
first  and  the  eighth  day,  he  appeared  again  to  the  disciples, 
Thomas  being  present  with  them.  This  was  at  Jerusalem. 
Between  the  eighth  and  the  fortieth  day,  the  following 
appearances  took  place  : He  met  the  eleven  apostles  in 
the  mountain  in  Galilee,  “ where  he  had  appointed  them.” 
Again  he  showed  himself  “ to  his  disciples”  at  the  sea  of 
Tiberias  ; ate  with  them  of  the  fish  they  had  caught,  and 
restored  Peter  to  his  apostleship.  On  another  occasion, 
near  the  same  place,  he  opened  their  understanding  that 
they  might  know  the  Scriptures  which  foretold  his  death, 
and  its  great  design  ; and  gave  them  their  grand  commis- 
sion, to  “ go  and  teach  all  nations,”  with  the  promise  that 
he  would  be  “ with  them  alway  even  to  the  end  of  the 
world.”  On  the  fortieth  day,  he  ascended  to  heaven  from 
“ Bethany,”  that  is,  from  that  portion  of  the  Mount  of 
Olives  which  was  in  the  district  of  Bethany.  Thus  you 
have  a sketch  of  the  leading  circumstances  in  the  history 
of  the  evangelists  in  order. 

A.  I thank  you  for  this  consecutive  view  of  these  events, 
and  the  discourses  of  our  Lord,  the  particulars  of  which  I 
hope  I shall  be  careful  to  study,  as  they  are  recorded  in  the 
New  Testament. 

B.  How  powerful  an  appeal  the  simple  majesty  of  the 


CONVERSATION  XX. 


217 


narrative  of  the  life  of  Christ,  as  contained  in  the  Gospel, 
will  make  to  the  heart  and  conscience  of  every  man  who 
attentively  reads  it,  may  appear  from  the  following  singular 
testimony  of  even  the  infidel  Rosseau,  found  in  his  works : 
u In  Christ  we  have  an  example  of  a quiet  and  peaceable 
spirit,  of  a becoming  modesty  and  sobriety;  just  and 
honest,  upright  and  sincere  ; and,  above  all,  of  a most 
gracious  and  benevolent  temper  and  behaviour  : one  who 
did  no  wrong,  no  injury  to  any  man  ; in  whose  mouth  was 
no  guile ; who  went  about  doing  good,  not  only  by  his 
preaching  Rnd  ministry,  but  also  in  curing  all  manner  of 
diseases  among  the  people.  His  life  was  a beautiful 
picture  of  human  nature,  when  in  its  native  simplicity  and 
purity ; and  showed  at  once  what  excellent  creatures  men 
would  be,  when  under  the  influence  and  power  of  that 
Gospel  which  he  preached  to  them.  I confess  that  the 
majesty  of  the  Scriptures,  and  the  holiness  of  the  Gospel, 
greatly  affect  me.  View  the  books  of  the  philosophers, 
with  all  their  pomp ; how  little  do  they  appear  placed  beside 
this!  Is  it  possible  that  a book  at  once  so  sublime  and 
simple,  can  be  the  work  of  men?  Is  it  possible  that  he 
whose  history  it  records,  can  be  but  a mere  man  ? Does 
he  speak  in  the  tone  of  an  enthusiast,  or  of  an  ambitious 
sectary  ? What  mildness,  what  purity  in  his  manners  ! 
What  persuasive  grace  in  his  instructions ! What  elevation 
in  his  maxims ! What  profound  wisdom  in  his  discourses ! 
What  presence  of  mind,  what  ingenuity,  and  what  justness 
in  his  answers ! What  empire  over  his  passions ! Where  is 
the  man,  where  is  the  sage,  who  knows  how  to  act,  to  suffer, 
and  to  die,  without  weakness  and  without  ostentation  ?” 

A.  And  this  from  an  infidel! 

B.  Yes,  under  momentary  conviction;  and  if  such  be 
the  views  of  Christ  expressed  by  an  enemy , what  ought  to 
be  the  sentiments  of  his  friends  ! 

CONVERSATION  XX. 

Acts  of  the  Apostles — Day  of  Pentecost — Stephen — Ga- 
maliel— Conversion  of  St.  Paul — His  Journeys , Labours , 
and  Imprisonments . 

A.  The  book  entitled  “The  Acts  of  the  Apostles,”  was, 
I find,  written  by  St.  Luke,  the  companion  of  St.  Paul ; is 
19 


218 


watson’s  conversations. 


it  to  be  considered  as  a history  of  the  Church  for  the  thirty 
years  through  which  it  extends? 

B.  By  no  means ; it  is  very  scanty  in  its  information 
as  to  the  labours  of  any  of  the  apostles  except  those  of  St. 
Paul,  and  gives  but  a small  portion  even  of  his  public  life. 
Its  main  object  was  not  to  give  historical  information ; for, 
although  it  contains  much  of  that,  and  of  the  most  inter- 
esting kind,  this  was  subservient  to  other  and  still  more 
important  designs. 

A.  What  were  they? 

B.  It  records  the  appointment  of  Matthias  to  the  apostle- 
ship,  in  the  place  of  Judas ; it  relates  with  great  minuteness 
of  circumstance  that  important  fact,  the  descent  of  the 
Holy  Ghost  at  the  day  of  pentecost,  which  so  fully  demon- 
strated, as  we  have  said,  the  resurrection  of  our  Lord  ; it 
narrates  the  bold  preaching  of  the  apostles  at  Jerusalem  in 
the  very  presence  of  those  who  had  crucified  Christ,  and 
the  miracles  they  wrought  in  his  name  before  the  people 
who  had  rejected  him  ; so  that  we  see  that  Christianity 
began  to  be  published,  and  was  received,  in  the  very  city 
where  thousands  were  living  who  could  have  denied  the 
facts  upon  which  it  was  founded,  had  they  not  been  un- 
questionable. It  records  the  death  of  Stephen,  the  first 
martyr,  under  circumstances  highly  encouraging  to  all  who 
had  to  suffer  and  die  in  the  same  blessed  cause  ; for 
Christ  is  seen  standing  at  the  right  hand  of  God  to  receive 
the  spirit  of  his  faithful  confessor  ; — the  dissemination  of 
the  Gospel  in  all  places  into  which  the  first  Christians  were 
driven  by  persecution,  so  that  the  storm  only  scattered 
more  widely  the  vital  seed  of  truth  and  salvation,  a circum- 
stance recorded  probably  to  support  the  Church  under  the 
numerous  persecutions  to  which  it  was  to  be  subject,  and 
from  which  the  same  effect  has  so  often  followed ; — the 
opening  of  the  gate  of  faith  to  the  Gentiles,  by  the  preach- 
ing of  Peter  to  Cornelius  on  the  express  command  of  God, 
a circumstance  necessary  to  overcome  the  Jewish  prejudice 
against  the  Gentiles,  and  to  show  that  “ no  difference”  was 
put  between  them  and  the  Hebrew  believers,  the  same 
Spirit  being  visibly  given  to  the  believing  Gentiles,  as  to 
the  apostles  at  first ; — the  conversion  of  St.  Paul  for  the 
express  purpose  of  making  him  in  a special  manner  an 
apostle  to  the  Gentiles  ; — the  success  of  his  preaching,  and 


CONVERSATION  XX. 


219 


that  of  Barnabas  among  the  Gentiles  ; — the  important 
decree  of  the  apostles  and  elders  at  Jerusalem,  relieving 
the  Gentile  converts  from  the  obligation  of  circumcision 
and  Jewish  rites  ; — and,  finally,  a brief  history  of  the 
journeys  and  labours  of  St.  Paul  until  his  two  years’  im- 
prisonment at  Rome,  an  account  which  forms  so  admirable 
and  useful  an  introduction  to  his  epistles. 

A.  What  is  the  meaning  of  pentecost  ? 

B.  It  signifies  fiftieth  in  Greek,  and  was  the  fiftieth  day 
from  the  passover.  It  was  44  the  feast  of  first  fruits;”  the 
day  on  which  the  Jews  offered  to  God  the  first  fruits  of 
their  harvest ; and  by  the  effusion  of  the  Holy  Spirit  upon 
the  assembled  disciples  it  was  made  that  glorious  day  on 
which  the  “first  fruits  of  Christianity,  in  the  conversion 
of  three  thousand  souls,”  were  presented  to  the  exalted 
Saviour,  and  “added  to  the  Lord.” 

A.  The  gift  of  tongues  appears  to  have  been  a most  un- 
equivocal miracle. 

B.  Yes ; and  it  was  so  ordered  as  to  occur  at  a time 
when  Jews  and  proselytes  from  many  distant  countries 
were  present  at  the  feast,  who  might  be  judges  of  the 
languages  spoken,  and  witnesses  of  the  fact.  44  For  what 
could  be  a greater  proof  of  God  speaking  in  them,  and  by 
them,  than  their  being  able  to  do  that  in  an  instant  which 
the  study  of  a whole  life  could  hardly,  if  at  all,  qualify  any 
man  to  do?”  ( Bishop  Patrick .) 

A.  And  as  many  of  the  three  thousand  converts  were 
doubtless  from  those  distant  parts  of  the  world,  they  would, 
on  their  return,  carry  Christianity  into  their  respective 
countries. 

B.  This  shows  the  wisdom  of  God  in  ordering  the  times 
and  the  seasons  of  his  own  works. 

A.  Why  had  the  first  Jewish  Christians  all  things  in 
common  ? 

B.  It  was  necessary  for  that  time,  when  their  poor 
would  be  refused  charity  by  unbelievers,  and  when  they 
scrupled  to  partake  of  the  temple  sacrifices,  which  were  a 
great  relief  to  the  poor  of  Jerusalem.  It  appears  to  have 
been  a temporary  regulation,  and  confined  to  Jerusalem, 
as  it  is  not  enjoined  upon  any  other  Christian  Churches 
in  the  epistles. 

A,  Gamaliel,  who  advised  the  Jewish  council  to  44  let 


220 


watson’s  conversations. 


Peter  and  John  alone”  when  they  were  deliberating  upon 
putting  them  to  death,  appears  to  have  been  a prudent  man, 

B.  And  his  counsel  is  of  importance  in  the  argument  for 
the  truth  of  the  resurrection  of  Christ,  and  the  miracles  of 
the  apostles.  He  does  not  deny  either;  but  places  the 
matter  upon  another  issue  : “ If  this  counsel  or  work  be  of 
men,  it  will  come  to  nought ; but  if  of  God  ye  cannot 
overthrow  it,  lest  haply  ye  be  found  to  fight  against  God. 
And  to  him  they  agreed.”  Now  if  the  council  knew  that 
the  disciples  had  stolen  away  Christ’s  body,  as  they  had 
reported  ; and  that  the  “ lame  man”  had  not  been  healed 
by  the  apostles,  Gamaliel  must  have  been  laughed  at  by  the 
whole  council  for  presuming  it  to  be  even  possible  that 
“ the  work”  could  be  “ of  God  ;”  and  yet  “ to  him  they 
all  agreed.” 

A.  I see  the  force  of  this.  May  I ask,  why  did  Stephen, 
in  his  oration,  run  over  so  many  points  of  the  Jewish  history  ? 

B.  To  show  that  he  was  not  ignorant  of  the  Scriptures, 
as  perhaps  the  chief  priests  supposed ; and  then  to  convince 
them,  that  they  were  the  same  stiff-necked  and  obdurate 
people  as  their  fathers  had  been.  We  have  probably  but 
the  heads  of  this  powerful  discourse,  and  it  is  also  an  un- 
finished one,  for  they  “ ran  upon  him”  and  “ cast  him  out 
of  the  city,”  to  stone  him.  He  spake  words  which  “ cut 
them  to  the  heart,”  but  still  in  the  spirit  of  love ; for  he 
died  like  his  Master,  praying  for  his  murderers. 

A.  I have  sometimes  paused  to  contemplate  this  striking 
picture  ; — the  bitter  Pharisees  urging  on  the  execution ; — 
the  witnesses  who  by  law  were  obliged  to  cast  the  first 
stone,  laying  down  their  clothes  at  the  feet  of  a young  man, 
who  was  afterward  to  suffer  stoning  for  the  same  hallowed 
cause ; — the  leader  of  “ the  noble  army  of  martyrs”  meekly 
kneeling  down  and  calling  upon  his  Saviour ; — and  that 
Saviour  fully  disclosing  himself  to  the  eye  of  the  sufferer, 
in  the  midst  of  “ the  glory  of  God,”  and  “ standing”  to 
“receive  his  spirit.” 

B.  It  is  profitable  often  to  pause  and  meditate  upon  the 
various  circumstances  introduced  into  the  sacred  narrative ; 
the  force  and  instruction  of  which  is  lost  by  haste  and 
slight  attention. 

A.  The  conversion  of  Saul  was  quite  out  of  the  ordinary 
course 


CONVERSATION  XX. 


221 


B.  It  was  ; to  show  us  that  the  Lord  confines  not  him- 
self to  any  one  method  of  effecting  the  salvation  of  men. 
Here  an  extraordinary  instrument  was  to  be  provided  ; and 
the  wasting  of  the  Church  arrested  by  the  conversion  of 
its  most  zealous  persecutor.  This  immediately  followed  ; 
for,  upon  Saul’s  embracing  the  faith  and  preaching  it,  so 
great  was  the  effect  upon  his  bigoted  employers,  that  it  is 
added,  “ Then  had  the  Churches  rest  throughout  all  Judea, 
and  Galilee,  and  Samaria.” 

A.  St.  Paul’s  conversion  seems  to  aiford  a strong  con- 
firmation of  the  truth  of  Christianity. 

B.  It  is  an  irresistible  demonstration.  For,  First,  it 
took  place  but  two  years  after  our  Lord’s  death ; so  that 
Saul  must  have  known  whether  the  miracles  of  our  Lord 
were  denied  on  good  evidence,  or,  being  admitted,  were 
attributed  to  diabolical  agency : if  the  former,  no  fancied 
appearance  to  him  on  the  way  to  Damascus  could  have 
induced  him  to  believe  a manifest  imposture ; and  if  the 
latter,  then  something  occurred  to  induce  him  to  admit 
that  they  were  done  by  the  power  of  God.  Secondly,  his 
prejudices,  his  interests,  his  character  among  his  country- 
men, and  the  strength  of  his  religious  zeal,  were  all  opposed 
to  his  reception  of  Christianity  ; his  sudden  conversion, 
therefore,  .can  only  be  accounted  for  by  some  remarkable 
circumstance ; and  as  from  the  moment  in  which  the  event 
which  he  describes  took  place  on  his  way  to  Damascus,  he 
became  a Christian,  this  is  sufficiently  in  proof  that  it  was 
convincing  to  himself.  Thirdly,  this  was  a case  in  which 
he  could  not  be  deceived,  for  it  happened  in  the  day,  not 
in  the  night.  A conversation  took  place  between  him  and 
our  Lord,  the  sound  of  which  was  heard  by  them  that  were 
with  Jiim,  although  they  heard  not  the  distinct  words ; 
and,  above  all,  he  was  struck  blind,  and  was  led  into  the 
city  by  his  attendants.  There  could,  then,  be  no  decep- 
tion in  the  case ; and  the  truth  of  the  history  being  establish- 
ed, it  confirms  the  truth  of  our  Lord’s  ascension  into  heaven, 
for  St.  Paul  saw  him  in  glory,  and  conversed  with  him. 

A.  St.  Paul  himself  declares  that  he  was  “ in  labours 
more  abundant”  than  the  other  apostles. 

B.  And  justly  so  ; for  Providence  opened  to  him  a more 
extensive  field ; and  his  noble  zeal  prompted  him  to  cease- 
less exertions  to  the  close  of  life. 

19* 


222 


watson’s  conversations. 


A.  Why  does  he  call  himself  a Roman  ? 

B.  He  was  a Roman  citizen  by  birth,  as  having  been 
born  at  Tarsus,  a Roman  colony ; or  because  some  of  his 
ancestors  had  had  the  freedom  of  Rome  conferred  upon 
them.  In  Tarsus  he  was  probably  educated  in  general 
literature  ; and  at  Jerusalem  he  studied  the  law,  and  the 
traditions  of  the  elders,  under  Gamaliel,  “ a doctor  of  the 
law,”  before  mentioned. 

A.  Does  not  his  having  learned  the  trade  of  a tent- 
maker  seem  to  contradict  the  notion,  that  he  had  received 
a liberal  education  ? 

B.  No  ; for  the  most  opulent  Jews  had  their  children 
taught  mechanical  arts,  to  prepare  them  for  any  reverse 
of  fortune. 

A.  If  you  would  favour  me  with  a sketch  of  the  labours 
of  St.  Paul,  it  might  prepare  me  for  a more  profitable  read- 
ing of  his  history,  as  recorded  in  the  Acts. 

B.  After  he  was  baptized,  at  Damascus,  he  went  into 
Arabia ; and,  returning  to  Damascus,  he  preached  Christ 
so  successfully,  that  the  Jews  of  that  city  resolved  to  put 
him  to  death : and,  being  privately  conveyed  away,  he 
went  up  to  Jerusalem. 

A.  There  the  disciples,  I recollect,  were  at  first  much 
afraid  of  him  ; but,  after  they  had  been  assured  by  Barna- 
bas of  his  real  conversion,  he  was  received  with  joy. 

B.  At  Jerusalem  his  preaching  produced  so  much  resent- 
ment among  the  Jews,  that  they  plotted  his  destruction ; 
the  brethren  therefore  advised  him  to  leave  the  city.  He 
went  from  thence  into  Syria  and  Cilicia,  “ preaching  the 
faith  which  once  he  destroyed.”  Hitherto  he  had  preached 
only  to  the  Jews  ; but  when  the  conversion  of  Cornelius 
had  visibly  opened  “the  door  of  faith”  to  the  Gentiles, 
Paul  and  Barnabas  left  Tarsus,  and  went  to  Antioch,  the 
capital  of  Syria,  to  preach  the  Gospel  to  the  Gentiles.  In 
that  city  the  first  Gentile  Church  was  formed ; and  there 
the  disciples  first  received  the  name  of  Christians. 

A.  What  had  they  been  before  called  ? 

B.  By  their  enemies,  Nazarenes  and  Galileans,  both 
names  of  contumely  ; among  themselves  they  were  called 
“disciples”  and  “brethren.” 

A.  Please  to  proceed. 

B,  St.  Paul  visited  Jerusalem  again,  bearing  a charitable 


CONVERSATION  XX. 


223 


contribution  from  Antioch  for  “ the  brethren  in  Judea,” 
who  were  in  distress  through  a famine  which  had  affected 
the  whole  land.  After  his  return  to  Antioch,  he  and  Bar- 
nabas were  sent  by  express  direction  of  the  Holy  Ghost  to 
carry  the  Gospel  to  the  Gentiles  of  various  countries.  This 
journey  occupied  about  two  years , in  which  they  visited 
Cyprus,  Perga,  in  Pamphylia,  Antioch,  in  Pisidia,  and 
Iconium,  Lystra,  and  Derbe,  three  cities  of  Lycaonia  ; and 
then  returned  to  Antioch.  Their  persecutions  and  suc- 
cesses on  this  tour  are  mentioned  in  the  thirteenth  and 
fourteenth  chapters  of  the  Acts.  They  then  remained  a 
considerable  time  at  Antioch,  where  a dispute  was  excited 
by  some  Jewish  Christians  visiting  Antioch,  who  insisted 
upon  the  circumcision  of  the  Gentile  converts.  This  oc- 
casioned Paul  and  Barnabas  another  journey  to  Jerusa- 
lem,  to  consult  the  apostles  and  elders  there  ; who  decided 
in  favour  of  the  liberty  of  Christians  from  the  yoke  of  the 
ceremonial  law,  and  from  the  ordinance  of  circumcision, 
which,  as  the  seal  of  the  Abrahamic  covenant,  was  now 
displaced  by  the  appropriate  seals  of  the  Christian  cove- 
nant. After  their  return,  Paul  proposed  to  Barnabas  to 
visit  the  Churches  they  had  planted  : but  a dispute  having 
arisen  respecting  their  companions,  they  separated  ; and 
Paul,  taking  Silas,  travelled  through  Syria  and  Cilicia, 
confirming  the  Churches.  Thence  he  went  to  Derbe  and 
Lystra,  and  through  Phrygia,  Galatia,  and  Mysia,  and 
proceeded  to  Troas.  There,  invited  by  “ a man  of  Mace- 
donia” in  a vision,  Paul  sailed  from  Troas  to  Samothra* 
cia,  thence  to  Neapolis,  a city  of  Thrace,  and  proceeded  to 
Philippi,  the  principal  city  of  that  part  of  Macedonia.  The 
interesting  circumstances  attending  his  labours  there,  you 
find  recorded  in  Acts  xvi.  His  next  progress  was  through 
Amphipolis  and  Apollonia  to  Thessalonica,  where  also  he 
preached  with  great  success,  until  the  unbelieving  Jews 
excited  a tumult.  He  withdrew,  therefore,  to  Berea, 
where  he  was  heard  with  candour ; the  Bereans  search- 
ing the  Scriptures,  to  know  the  truth  of  his  doctrine.  From 
Berea  he  proceeded  to  Athens,  and  in  that  illustrious  seat 
of  learning  delivered  that  fine  discourse  which  you  read  in 
Acts  xvii ; the  fruit  of  which  was,  the  founding  of  a small 
Christian  Church.  Corinth  was  his  next  scene  of  labour, 
where  he  preached  with  remarkable  success,  and  continued 


224 


watson’s  conversations. 


eighteen  months;  supporting  himself  by  making  tents,  in 
proof  of  his  disinterestedness  in  the  service  of  the  Gospel. 
From  Corinth  he  sailed  to  Syria,  and  thence  went  to  Ephe- 
sus, where  his  stay  was  at  that  time  short,  as  he  intended 
to  hasten  to  Jerusalem,  to  be  present  at  the  feast  of  pen- 
tecost.  From  Jerusalem  he  returned  to  Antioch,  thus  ter- 
minating his  second  apostolical  journey;  during  part  of 
which  both  Luke  and  Timothy,  as  well  as  Silas,  were  his 
companions.  On  his  third  missionary  tour,  as  we  should 
call  it  in  the  present  day,  he  passed  through  Galatia  and 
Phrygia,  confirming  the  Churches  ; and  thence  to  Ephesus, 
where  he  continued  about  two  years.  Here  he  wrought 
many  miracles ; and  so  powerful  was  the  effect  of  his  preach- 
ing that  great  numbers  of  the  inhabitants  of  Asia  Minor 
flocked  to  that  city  to  hear  the  Gospel,  both  Jews  and  Greeks. 

A.  Was  it  not  in  Ephesus  that  many  who  used  magical 
arts,  being  wrought  upon  by  the  Gospel,  publicly  burned 
their  books? 

B.  Yes,  to  the  amount  of  fifty  thousand  pieces  of  silver, 
or  more  than  one  thousand  six  hundred  pounds  of  our  mo- 
ney : “ So  mightily  grew  the  word  of  God,  and  prevailed.” 

A.  It  was  here,  too,  that  Demetrius,  the  maker  of  silver 
shrines,  excited  a tumult  against  St.  Paul ; what  might 
these  shrines  be? 

B.  Ephesus  was  famous  for  a temple  of  Diana,  so  mag- 
nificent as  to  be  reckoned  one  of  the  wonders  of  the  world  ; 
and  these  shrines  are  supposed  to  have  been  small  silver 
models  of  the  temple ; and  as  they  were  valued  only  for 
superstitious  purposes,  the  sale  for  them  declined  as  the 
light  of  the  Gospel  prevailed. 

A.  And  so  their  zeal  for  Diana  sprung,  it  seems,  from 
their  concern  for  their  own  interests. 

B.  We  next  find  the  apostle  preaching  again  in  Mace- 
donia, and  making  collections  for  the  poor  saints  in  Judea. 
The  liberality  of  the  Gentile  Churches  was  on  this  occa- 
sion displayed  in  a manner  very  grateful  to  the  feelings  of 
St.  Paul.  He  saw  in  it  the  triumphs  of  a religion  of  be- 
nevolence over  the  selfishness  of  man,  and  the  prejudices 
of  nations.  From  thence  he  proceeded  again  to  Corinth- 
and  there  also,  and  in  the  rest  of  Achaia,  contributions 
for  the  poor  Christians  of  Judea  were  liberally  offered.  To 
avoid  a plot  laid  for  his  life  by  the  Jews,  St.  Paul  did  not 


CONVERSATION  XX. 


225 


go  from  Corinth  into  Syria  ; but  passed  through  Macedo- 
nia,  and  sailed  from  Philippi  to  Troas,  and  from  thence 
went  by  land  to  Assos,  and  thence  sailed  to  Mitylene  and 
Miletus, — a place  fifty  miles  south  of  Ephesus.  As  he  was 
in  haste  to  go  up  to  Jerusalem,  the  elders  of  the  Church 
of  Ephesus  here  met  him.  To  them  he  gave  a most  so- 
lemn  charge ; and  as  neither  expected  to  meet  again  on 
earth,  the  parting  was  of  the  most  moving  kind,  illustra- 
tive of  the  new  and  strong  affections  by  which  Christianity 
binds  the  hearts  of  men  together,  and  of  the  true  “ com- 
munion of  saints.”  The  apostle  terminated  this  his  third 
great  evangelical  tour  at  Jerusalem,  A.  D.  58,  after  about 
twenty-three  years’  most  active  service  in  the  dissemina- 
tion of  the  religion  of  Christ,  and  the  confirmation  of  the 
Churches  he  had  founded : for,  however  short  his  stay  was 
in  any  place,  his  unwearied  spirit  would  not  suffer  him  to 
remain  unemployed. 

A.  The  account  which  he  would  be  able  to  give  of  the 
progress  of  the  Gospel  would  impart  great  joy  to  the 
apostles  and  Church  at  Jerusalem. 

B.  It  did  ; as  you  will  find  in  the  history  : but  it  preju- 
diced him  the  more  deeply  among  the  unbelieving  Jews, 
to  whom,  as  a preacher  of  salvation  to  the  Gentiles,  and 
an  asserter  of  the  non-obligation  of  the  ceremonial  law,  he 
Was  particularly  obnoxious.  Some  Asiatic  Jews,  therefore, 
who  saw  him  in  the  temple,  easily  succeeded  in  raising  a 
tumult  against  him ; and  he  was  dragged  out  of  the  tem- 
ple, beaten,  and  would  have  been  instantly  put  to  death, 
had  not  Lysias,  the  principal  Roman  officer  then  at  Jeru- 
salem, rescued  him  out  of  their  hands.  Supposing  him, 
however,  to  have  been  guilty  of  some  great  crime,  he  com- 
mitted him  to  custody ; and  eventually,  on  account  of  the 
violence  of  the  Jews,  he  sent  him  down  to  Caesarea,  the  resi- 
dence of  Felix,  the  Roman  governor.  Thither  the  Jews  sent 
down  their  famous  orator  Tertullus,  to  accuse  him ; but 
Felix,  although  he  unjustly  kept  Paul  under  restraint,  treat- 
ed him  as  a prisoner  at  large,  and  allowed  all  his  friends 
to  have  access  to  him.  On  one  occasion  he  sent  for  St. 
Paul,  to  speak  concerning  the  faith  of  Christ  before  him 
and  his  wife  Drusilla,  a Jewes  : and  as  the  prisoner  “rea- 
soned of  righteousness,  temperance,  and  a judgment  to 
come,”  this  unjust  and  profligate  governor  “ trembled.” 


226 


watson’s  conversations. 


A.  And  yet  he  did  not  release  him  ! 

B.  No  ; to  show  how  transient  such  effects  may  be, 
he  often  sent  for  him  afterward,  not  to  “ hear  of  the  faith 
of  Christ,”  but  to  induce  him  “ to  give  money”  for  his 
release. 

A.  And  because  St.  Paul  refused,  I observe,  that  he  left 
him  still  a prisoner,  when  he  resigned  the  government  to 
Festus. 

B.  The  Jews  made  another  attempt,  with  the  new  Go- 
vernor  Festus,  to  bring  Paul  to  trial,  and  to  obtain  a capital 
conviction  ; but  no  civil  offence  could  be  proved  against 
him.  Yet  the  apostle,  fearing  perhaps  that  Festus  might 
ultimately  be  induced  by  the  clamours  of  the  Jews  to  give 
way  to  some  unjust  proceeding,  availed  himself  of  his  pri- 
vilege as  a Roman  citizen,  and  appealed  to  Caesar,  that 
his  case  might  be  tried  at  Rome  by  the  emperor  himself. 

A.  I observe,  that,  however,  willing  St.  Paul  was  to 
suffer  martyrdom  in  the  way  of  duty,  he  neither  courted 
danger,  nor  neglected  to  use  his  civil  rights  in  his  own 
defence. 

B.  Which  proves  that  he  was  not  a heated  enthusiast, 
led  only  by  his  feelings.  He  knew  his  life  was  a trust , to 
be  faithfully  guarded,  till  his  Lord  himself  should  show  that 
he  was  to  lay  it  down  for  the  sake  of  his  truth. 

A.  Soon  after  this,  it  appears  that  St.  Paul  made  his 
defence  before  King  Agrippa  ; who  was  he  ? 

B.  The  son  of  Herod  Agripppa,  whom  Claudius  had 
made  king  of  Chalcis,  to  which  Nero  added  some  territory 
in  Judea.  He  came  to  Caesarea  to  congratulate  Festus 
upon  his  accession  to  the  government  of  Judea.  Before 
the  assembled  courts  the  apostle  made  his  defence  ; after 
hearing  which,  Agrippa  declared  that  he  was  almost  per- 
suaded to  be  a Christian  ; and  that  if  he  had  not  appealed 
to  Caesar,  he  might  have  been  set  at  liberty. 

A.  How  long  was  St.  Paul  kept  as  a prisoner  at  large 
at  Caesarea? 

B.  Two  years  ; after  which  he  was  sent  to  Rome,  as 
you  see  in  the  account  given  of  his  long  and  dangerous 
voyage  in  Acts  xxvii.  Whether  he  was  brought  to  trial 
before  Nero  at  this  time,  does  not  appear.  St.  Luke,  in 
the  Acts,  only  says  that  Paul  was  suffered  to  dwell  by 
himself,  with  a soldier  to  guard  him,  in  his  own  hired  house  5 


CONVERSATION  XX. 


227 


where,  for  two  years,  “ he  received  all  that  came  in  unto 
him  ; preaching  the  kingdom  of  God,  and  teaching  those 
things  which  concern  the  Lord  Jesus  Christ  with  all  con- 
fidence, no  man  forbidding  him.” 

A.  Was  there  a Christian  Church  at  Rome,  previous  to 
St.  Paul’s  arrival? 

R.  Yes,  for  several  years ; and  Christianity  flourished 
there  in  great  purity.  St.  Paul’s  Epistle  to  the  Romans 
was  written  from  Corinth  a few  years  before  ; and  when 
he  was  near  Rome,  we  read,  that  the  brethren  came  out  to 
meet  him  “ as  far  as  Appii  Forum,  and  the  Three  Taverns 
the  former  fifty,  and  the  latter  thirty,  miles  from  Rome : so 
great  an  interest  had  been  excited  in  the  Church  there  by 
his  coming.  And  the  meeting  appears  to  have  been  very 
grateful,  for  it  is  added,  “ Whom,  when  Paul  saw,  he 
thanked  God,  and  took  courage.”  It  is  not  improbable 
that  the  favour  of  dwelling  in  his  own  hired  house  might 
be  obtained  by  some  Christians  of  rank,  for  such  there  were 
in  Rome  ; and  that  the  hire  of  the  house  was  furnished  by 
them,  as  St.  Paul  does  not  appear  to  have  had  any  means 
of  defraying  the  expense.  Other  distant  Churches  also 
contributed  to  his  necessities,  during  this  imprisonment. 

A.  What  is  the  subsequent  history  of  this  great  apostle? 

B.  This  is  not  given  in  the  New  Testament.  It  is 
concluded  from  scattered  notices  in  the  writings  of  the 
fathers,  that,  on  his  liberation  he  returned  to  Jerusalem, 
and  afterward  travelled  in  Asia  Minor,  Crete,  Macedonia, 
and  Greece,  regulating  the  affairs  of  the  Churches;  that 
he  returned  to  Rome,  underwent  a second  imprisonment 
there,  and  finally  suffered  martyrdom  in  the  persecution  of 
the  Christians  by  the  Emperor  Nero,  in  the  year  65. 
During  his  first  imprisonment  at  Rome,  he  wrote  the 
Epistles  to  the  Ephesians,  Philippians,  Colossians,  and 
that  to  Philemon.  His  Epistle  to  the  Hebrews  was  writ- 
ten after  his  release. 

A.  The  account  given  in  the  Acts  of  the  Apostles,  of 
the  spread  of  Christianity  in  but  a few  years,  is,  indeed,  very 
extraordinary,  and  yet  it  was  at  the  same  time  diffusing 
itself  in  many  other  places  not  noticed  there. 

B.  And  it  may  be  a good  conclusion  to  the  brief  remarks 
we  have  made  on  this  interesting  book,  to  present  you  with 
the  excellent  observations  of  a judicious  English  prelate, 


228 


watson’s  conversations. 


on  the  early  and  rapid  spread  of  Christianity : “We  find, 
in  the  Acts  of  the  Apostles,  and  in  their  epistles,  that  the 
number  of  converts  to  the  Christian  religion  began  to  in- 
crease  considerably,  almost  immediately  after  our  Saviour’s 
ascension,  and  continued  increasing  to  an  astonishing 
degree  through  every  age,  till  the  final  establishment  of 
Christianity  by  Constantine.  The  first  assembly  which  we 
meet  with  of  Christ’s  disciples,  and  that  a few  days  after 
his  removal  from  the  world,  consisted  of  a hundred  and 
twenty.  About  a week  after  this,  three  thousand  were 
added  in  one  day.  And  the  number  of  Christians,  publicly 
baptized,  and  publicly  associating  together,  was  very  soon 
increased  to  five  thousand.  In  a few  years  after  this,  the 
converts  were  described  as  increasing  in  great  numbers,  in 
great  multitudes,  and  even  in  myriads,  tens  of  thousands  ; 
and  multitudes  continued  to  be  added  daily  ; so  that,  within 
about  thirty  years  after  our  Lord’s  death,  the  Gospel  was 
spread,  not  merely  throughout  almost  all  parts  of  the  Roman 
empire,  but  even  to  Parthia  and  India.  It  appears  from 
the  epistles  written  to  several  Churches  by  the  apostles, 
that  there  were  large  congregations  of  Christians,  both  at 
Rome  and  in  all  the  principal  cities  of  Greece  and  Asia. 
This  account  is  confirmed  by  contemporary  Roman  histo- 
rians ; and  Pliny,  about  eighty  years  after  the  ascension, 
complains  that  this  ‘ superstition,’  as  he  calls  it,  had  seized 
not  cities  only,  but  the  lesser  towns  also,  and  the  open 
country  ; that  the  pagan  temples  were  almost  deserted,  the 
sacred  solemnities  suspended,  and  scarcely  any  purchaser 
to  be  found  for  the  victims.  About  twenty  years  after  this, 
Justin  Martyr,  a Christian  writer,  declares  that  there  was 
no  nation  of  men,  whether  Greeks  or  barbarians,  not  ex- 
cepting even  those  savages  that  wandered  in  clans  from 
one  region  to  another,  and  had  no  fixed  habitation,  who 
had  not  learned  to  offer  prayers  and  thanksgivings  to  the 
Father  and  Maker  of  all,  in  the  name  of  Jesus  who  was 
crucified.  And  thus  the  Church  of  Christ  went  on  in- 
creasing more  and  more,  till,  under  Constantine,  the  empire 
became  Christian  ; at  which  time  there  is  every  reason  to 
believe  that  the  Christians  were  more  numerous  and  more 
powerful  than  the  pagans.  Now,  in  what  manner  can  we 
account  for  this  wonderful  and  unexampled  progress  of  the 
Christian  religion  ? 


CONVERSATION  XX. 


229 


« If  this  religion  had  set  out  with  flattering  the  corrupt 
passions  of  mankind,  and  held  up  to  them  the  prospect  of 
power,  wealth,  rank,  or  pleasure,  as  the  rewards  of  their 
conversion  ; if  it  had  soothed  their  vices,  humoured  their 
prejudices,  and  encouraged  their  ancient  superstitions  ; if 
the  persons  who  taught  it  had  been  men  of  brilliant  talents, 
or  commanding  eloquence  ; if  they  had  first  proposed  it  in 
times  of  darkness  and  ignorance,  and  among  savage  and 
barbarous  nations  ; if  they  had  been  seconded  by  all  the 
influence  and  authority  of  the  great  potentates  of  the  earth, 
or  propagated  their  doctrines  at  the  head  of  a victorious 
army,  one  might  have  seen  some  reason  for  their  extraor- 
dinary success.  But  it  is  well  known  that  the  very  reverse 
of  all  this  was  the  real  truth  of  the  case.  It  is  well  known 
that  the  first  preachers  of  the  Gospel  declared  open  war 
against  all  the  follies,  the  vices,  the  interests,  the  inveterate 
prejudices  and  favourite  superstitions  of  the  world ; that 
they  were  (with  few  exceptions)  men  of  moderate  learning,, 
and  no  artificial  rhetoric  or  powers  of  persuasion ; that 
their  doctrines  were  promulgated  in  an  enlightened  age, 
and  to  the  most  polished  nations,  and  had  all  the  wit  and 
learning,  and  eloquence,  and  philosophy  of  the  world  to 
contend  with  ; and  that,  instead  of  being  aided  by  the  au- 
thority and  influence  of  the  civil  powers,  they  were  op- 
posed, and  harrassed,  and  persecuted  by  them,  even  to  death, 
with  the  most  unrelenting  cruelty  ; and  all  those  who  em- 
braced their  doctrines  were  exposed  to  the  same  hardships 
and  sufferings. 

“ Is  it  then  credible,  that,  under  these  circumstances, 
the  new  religion  should  have  spread,  merely  by  the  natural 
powers  of  its  first  propagators,  in  so  short  a space,  over  so 
large  a part  of  the  then  known  world,  without  any  superior 
assistance  or  co-operation  ? Did  any  thing  of  the  kind 
ever  happen  in  the  world,  before  or  since  ? As,  therefore, 
all  human  means  of  success  were  against  them,  what  else 
but  supernatural  means  were  left  for  them  ? It  is  clear, 
almost  to  demonstration,  that  they  must  have  been  endowed 
with  those  miraculous  powers,  and  favoured  with  that 
Divine  assistance,  to  which  they  pretended,  and  which,  of 
course,  proved  them  to  be  the  messengers  of  heaven.” 

20 


230 


watson’s  conversations. 


CONVERSATION  XXI. 

St.  Paul's  Epistles — Epistle  to  the  Romans — Justification 
by  Faith — Moral  State  of  Gentiles  and  Jews — Regeneration 
— Calling  of  the  Gentiles — Direct  Influences  of  the  Holy 
Spirit  — Personal  Holiness  — Practical  Religion — First 
Epistle  to  the  Corinthians. 

A.  I am  very  grateful  for  the  observations  you  have 
made  upon  the  Gospels  and  the  Acts  of  the  Apostles,  but 
much  study  appears  to  me  to  be  necessary  to  understand 
the  epistles. 

B.  Yes,  to  understand  them  in  every  part ; although 
their  leading  doctrines  and  design  are  plain  to  the  most 
unlearned. 

A.  Has  not  the  style  of  St.  Paul  been  regarded  as 
involved  and  dark  ? 

B.  To  critics  who  are  not  spiritual  men,  he  must  be  a 
very  difficult  writer,  or  rather  it  is  impossible  for  such 
persons  to  interpret  him.  But  to  spiritual  men,  his  reason- 
ing will  appear  to  be  most  cogent  and  convincing.  He 
has  difficulties,  arising  from  his  depth  of  thought,  his  abrupt 
transitions,  and  the  references  he  makes  to  the  opinions 
current  at  that  time,  and  which  are  sometimes  refuted  with- 
out being  fully  stated  ; but  even  these  generally  give  way 
to  patient  investigation,  and  richly  reward  the  attention  by 
showing  that  he  wrote,  as  St.  Peter  says,  “ according  to 
the  wisdom  given  to  him.”  No  apostle  is  so  full,  so  clear, 
so  copious  on  the  glory  of  the  person  and  offices  of  Christ ; 
on  the  connection  between  the  law  and  the  Gospel ; on  the 
meaning  of  ancient  types  ; on  the  atonement  of  Christ ; on 
justification  by  faith  ; on  the  high  privileges  of  believers  ; 
on  the  union  of  the  soul  by  faith  with  the  Divine  fulness ; 
on  the  work  of  the  Spirit  in  the  heart  ; and  on  relative 
duties.  As  he  was  the  apostle  of  us  Gentiles,  so  has  he 
left  us,  in  his  wonderful  epistles, — -writings  charged  with 
the  richest  influence  of  inspiration, — ‘the  means  of  becoming 
fully  “ wise  unto  salvation  through  faith  in  Christ  Jesus.” 
In  reviewing  these  epistles,  though  much  must  be  left  to 
your  future  investigation,  and  as  to  difficult  texts,  I must, 
for  want  of  time,  leave  you  to  consult  the  best  expositors ; 


CONVERSATION  XXI. 


231 


yet  I shall  not  despair,  if  you  continue  that  attention  which 
you  have  hitherto  paid  to  my  remarks,  to  enable  you  very 
satisfactorily  to  comprehend  the  general  argument  of  each 
epistle,  and  the  bearing  of  the  principal  parts  upon  the 
main  design. 

A.  I will  endeavour  to  follow  your  observations  with 
the  attention  due  to  so  important  a part  of  the  word 
of  God. 

B.  You  can  rightly  conceive  of  the  importance  of  the 
epistles  only  by  bearing  in  mind,  that  in  them  is  embodied 
the  substance  of  those  expositions  of  the  Old  Testament 
Scriptures  which  our  Lord  “ opened  to  the  understandings” 
of  his  apostles  after  his  resurrection,  and  those  truths  which 
the  Holy  Spirit  brought  to  their  remembrance,  or  taught 
to  them,  after  they  were,  according  to  the  promise  of  their 
Lord,  endued  with  “ power  from  on  high.”  The  writings 
of  the  apostles  are,  in  truth,  to  be  considered  as  containing 
those  “ many  things”  which  Christ  declares  he  had  to  say 
to  his  disciples,  but  which  they  could  not  then  “ bear.” 
Those  he  taught  them  by  his  Holy  Spirit,  and  they  teach 
them  to  us. 

A.  Was  the  epistle  to  the  romans  written  first? 

B.  No ; but  it  is  placed  first  because  it  treats  chiefly 
of  the  great  doctrine  of  justification  by  faith. 

A.  What  is  the  evangelical  sense  of  justification  ? 

B.  The  pardon  or  remission  of  sin  through  the  atoning 
merits  of  the  death  of  Christ. 

A.  What  is  justifying  faith  ? 

B.  That  entire  trust  of  a penitent  sinner  upon  the  merits 
of  Christ’s  atonement,  which  excludes  all  dependence 
upon  any  thing  beside,  as  the  ground  or  reason  of  this 
forgiveness. 

A.  Then  you  make  a distinction  between  belief  in  the 
sense  of  merely  receiving  a doctrine  as  true,  and  believing 
as  implying  trust  ? 

B.  Certainly  ; the  one  being  the  work  of  the  intellect 
and  will,  the  other  the  act  of  a penitent  and  contrite  heart : 
“ For  with  the  heart  man  believeth  unto  righteousness.” 

A.  What  then  is  the  course  of  the  apostle’s  argument  ? 

B.  He  shows  first,  and  at  large,  the  awfully  immoral 
state  of  the  heathen  world  ; and  then  that  the  Jews  who 
had  the  written  law,  even  with  all  their  boasted  privileges, 


232  watson’s  conversations. 

practised  the  same  vices,  and  were  even  liable  to  a greater 
punishment. 

A.  Are  his  representations  on  the  immoralities  of  Gen- 
tiles  and  Jews  confirmed  by  history  ? 

B.  They  are  proved  from  their  own  writers  in  every 
point ; and  the  shameful  immoralities  connected  with  every 
modern  Heathen  system  are  now  matters  of  undeniable 
fact,  although  infidel  authors  used  formerly  to  speak  of 
whole  nations  of  virtuous  Heathens,  whose  character,  now 
it  is  better  known,  forms  an  exact  counterpart  to  that  drawn 
with  so  dark  a pencil  in  the  first  chapter  of  this  epistle. 

A.  Is  it  not  essential  to  the  apostle’s  argument  to  show,  r 
that  “ all  have  sinned  and  come  short  of  the  glory  of  God 
and,  if  so,  how  does  the  actual  existence  of  great  crimes 
among  even  great  numbers  of  people,  and  in  different  ages, 
prove  more  than  that  the  majority  have  sinned  ? 

B.  But  where  is  your  innocent  minority  to  be  found? 
Before  you  attempt  to  answer  this  question,  recollect  what 
is  said  in  our  Lord’s  Sermon  on  the  Mount,  and  how  he 
teaches  that  evil  thoughts  and  desires  are  transgressions 
of  that  law,  as  well  as  outward  acts ; and  remember,  also, 
that  the  epitome  of  that  law  is,  “ Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  thy  neighbour  as  thyself 
and  farther,  that  this  law  has  never  been  relaxed,  but  is  in 
full  force  as  to  all  men,  in  all  ages.  Tried  then  by  this 
rule,  will  you  find  “ a just  man  upon  earth”  who  has  never 
sinned  ? 

A.  Certainly  not. 

B.  But  we  have  not  yet  reached  the  whole  truth.  How, 
think  you,  is  this  general  corruption  of  manners  to  be  ac. 
counted  for,  but  from  a corrupt  nature  1 

A.  I see  no  other  way  of  accounting  for  it ; for  if  men 
by  natifre  had  not  been  prone  to  evil,  no  examples  could 
have  so  generally  corrupted  them. 

B.  Then  if  the  nature  of  man  be  prone  to  evil,  and  that 
nature  was  not  corrupted  in  its  source  in  our  first  parents 
according  to  the  Scriptural  account,  we  must  fix  upon  some 
subsequent  time,  when  it  suffered  this  corruption  ; and  if 
we  fix  this  below  the  flood,  then  one  or  more  leading 
branches  only  of  the  Noahic  family  was  infected  by  it,  and 
the  rest  escaped.  But  then  if  any  branches  escaped,  their 
descendants  would  be  prone  to  good  and  not  to  evil ; and 


CONVERSATION  XXI. 


233 


if  we  find  none  such  in  the  world,  but  that  human  nature 
in  all  places  exhibits  the  same  evil  tendencies,  then  have 
we  no  way  of  accounting  for  this  fact  but  by  allowing  that 
this  evil  nature  is  common  to  all,  as  descending  from  one 
fallen  pair,  and  that,  left  without  the  regenerating  grace 
of  God,  all  must  necessarily  sin,  which  is  the  apostle’s 
doctrine. 

A.  What  then  does  St.  Paul  conclude  from  the  fact  that 
all  have  sinned  1 

B.  That  ‘.‘  the  whole  world”  is  “ guilty  before  God,” 
and,  therefore,  liable  to  that  wrath  which  is  “revealed 
from  heaven  against  all  ungodliness  and  unrighteousness 
of  men.” 

A.  But  the  Jews,  adopting  as  you  have  before  said  the 
error  of  the  sect  of  the  Pharisees,  thought  that  they  could 
be  justified  by  the  works  of  the  law ; did  they  mean  obedi- 
ence to  the  moral  or  to  the  ceremonial  law  ? 

B.  To  both  ; as  acts  of  moral  obedience  to  Divine  pre- 
cepts. And  the  apostle  refutes  the  possibility  of  thus  ob- 
taining justification,  by  this  plain  argument : “ Therefore 
by  the  deeds  of  the  law  shall  no  flesh  be  justified  in  his 
sight,  for  by  the  law  is  the  knowledge  of  sin.” 

A.  In  what  does  the  force  of  this  argument  lie  ? 

B.  In  this  : If  by  the  law  “ is  the  knowledge  of  sin,”  so 
that  every  individual  is  convicted  of  sin  by  it,  and  must  be, 
since  “ all  have  sinned  and  if  the  law  denounces  “ a 
curse”  against  all  transgressors,  and  has  no  promise  of 
remission  ; plainly,  therefore,  it  follows,  that  condemnation 
only,  and  not  justification,  can  come  from  the  law. 

A.  This  I plainly  see ; but  then  if  it  be  just  in  the  law 
to  condemn,  how  can  it  be  reconciled  to  its  justice  to  al- 
low  of  the  pardon  of  the  sinner  even  by  the  Gospel  ? 

B.  This  brings  in  the  grand  doctrine  of  the  atonement 
of  Christ,  which  reconciles  the  two.  That  atonement 
meets  the  demand  of  justice,  because  it  presents,  as  a 
satisfaction  to  it,  the  death  of  a Being  of  infinite  dignity 
in  the  place  and  stead  of  guilty  men.  Hence  the  apostle 
argues,  that  the  pardon  of  sin  through  faith  in  this  atone^ 
ment  is  “ a manifestation  of  God’s  righteousness”  or  jus- 
tice, as  truly  as  it  is  a manifestation  of  his  mercy.  “Whom 
God  hath  set  forth  as  a propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness , for  the  remission  of  sins 

20* 


234 


watson’s  conversations. 


that  are  past,  through  the  forbearance  of  God,  to  declare, 
I say,  at  this  time  his  righteousness ; that  he  might  be  just, 
and  the  justifier  of  him  which  believeth  in  Jesus.” 

A.  Then  the  wisdom  of  God  as  well  as  his  love  is  seen 
in  our  redemption, — he  pardons  sin  only  through  the  me- 
rits of  Christ’s  death,  and  by  so  doing  maintains  his  right- 
eous character  and  administration  as  the  Governor  of  the 
world,  by  exacting  the  penalty  of  his  violated  law  from  his 
own  Son. 

B.  Yes  ; and  by  leaving  still  under  its  curse  all  who  re- 
fuse to  repent,  forsake  their  sins,  and  believe  in  Christ,  and 
that  too  with  an  unspeakable  aggravation  of  their  guilt 
and  punishment.  But  farther,  the  apostle  proves,  that  this 
doctrine  of  justification  by  faith  alone,  was  not  a new  one, 
and  presses  the  argument  upon  the  Jews  by  the  example 
of  Abraham,  whose  justification  was  by  faith  ; for  “ Abra- 
ham believed  God,”  in  the  promises  which  God  made  to 
him  respecting  the  promised  Seed,  “ and  it  was  counted 
to  him  for  righteousness  which  phrase,  as  I before  stat- 
ed, is  of  the  same  import  as  justification,  or  the  forgive- 
ness of  sin. 

A.  This  doctrine  of  free  and  gratuitous  justification  has 
been  objected  to,  as  leading  to  licentiousness  of  life. 

B.  And  the  apostle  anticipated  this,  and  therefore  in  the 
sixth  chapter  shows,  that  it  is  impossible  that  they  “ who 
are  dead  to  sin  should  live  any  longer  therein;”  and  thus 
he  also  introduces  our  Lord’s  own  doctrine  of  regeneration, 
or  the  being  born  of  the  Spirit,  which,  although  distinct 
from  justification  as  an  act , always  accompanies  it  in  point 
of  time . By  justification  we  are  said  to  be  “in  Christ,” 
that  is,  we  become  personal  partakers  of  the  benefits  of  his 
death,  and  stand  united  to  him  as  his  people  ; but  “ he  that 
is  in  Christ  is  a new  creature ,”  and  dies  to  sin. 

A.  Every  justified  man  is,  therefore,  a regenerate  man. 

B.  Just  so ; and  in  the  seventh  chapter  the  apostle 
proves,  that  the  law  is  no  more  able  to  regenerate,  than  it 
is  to  justify;  since  the  utmost  it  can  do  is  to  discover  the 
extent  and  hopelessness  of  our  slavery  to  sin,  leaving  us  to 
cry  out,  “ O wretched  man  that  I am,  who  shall  deliver 
me  from  the  body  of  this  death  !”  a deliverance  which  is 
effected  by  Christ  : for  those  that  are  “ in  him,”  as  we 
read  in  the  next  chapter,  are  not  only  free  from  con- 


CONVERSATION  XXI.  235 

denmation,  but  “walk  not  after  the  flesh  but  after  the 
Spirit.” 

A.  But  if  the  apostle  in  this  chapter  speaks  not  of  him- 
self, why  does  he  speak  in  the  first  person  ? 

B.  He  may  speak  of  his  own  experience  when  under 
the  law,  that  is,  under  the  bondage  and  condemnation 
which  it  reveals  to  a man  enlightened  and  convinced  by 
it ; but  not  of  his  experience  as  a believer,  for  in  that 
character  he  speaks  in  the  next  chapter,  and  says,  “ For 
the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made  me 
free  from  the  law,”  or  power,  “ of  sin  and  death.”  In  both 
cases  he  is,  however,  rather  to  be  considered  as  speaking 
general  truths  in  his  own  person,  a common  mode  with  all 
writers.  The  conclusion  of  his  argument,  therefore,  is, 
that  from  the  law,  we,  as  guilty  creatures,  can  derive 
nothing  but  “ the  knowledge  of  sin,”  and  its  consequent 
penalty ; but  that  a true  faith  in  the  atonement  of  Christ 
becomes  the  certain  instrument  of  our  gratuitous  pardon 
and  exemption  from  condemnation,  in  which  state  of  ac- 
ceptance we  receive  the  regenerating  Spirit  of  God,  and 
are  freed  from  the  power  of  “sin,”  as  well  as  of  “death.” 

A.  Does  not  St.  Paul  also  represent  this  blessed  change 
as  producing  a high  degree  of  felicity  ? 

B.  He  does  ; and  grounds  this  joy  upon  another  impor- 
tant doctrine ; which  is,  that  although  justification  is  an 
act  of  God  to  which  man  cannot  be  privy,  yet,  whenever 
it  takes  place,  the  Holy  Spirit  bears  “ witness”  to  it,  by  a 
direct  impression  upon  our  spirits,  “that  we  are  the  chil- 
dren of  God.”  It  is  thus  that  this  great  fact  is  ascertained ; 
and  it  follows,  that,  as  children,  we  are  heirs  of  the  hea- 
venly inheritance.  This  leads  the  apostle  to  console 
Christians  under  their  sufferings  in  the  present  life  by 
those  fine  and  inspiring  views  of  the  glorious  privileges 
and  eternal  hopes  which,  in  the  eighth  chapter  of  this 
epistle,  are  set  before  them  with  so  much  depth  and  vig- 
our of  thought,  and  nobleness  of  expression.  But  another 
great  doctrinal  feature  in  this  epistle  is  the  calling  of  tho 
Gentiles  to  an  equal  participation  with  the  Jews  of  the 
blessings  of  Messiah’s  kingdom. 

A.  To  this,  I suppose,  he  was  led  by  the  opposition  or 
prejudices  of  the  Jews? 

B.  and  therefore  this  subject  is  found  in  most  of  his 


236 


watson’s  conversations. 


epistles,  and  in  some  of  them  largely  dwelt  upon.  It  in- 
deed  often  influences  his  modes  of  expression  when  the 
subject  is  not  directly  before  him  ; so  full  was  his  enlarged 
mind  of  this  great,  and,  to  the  Gentiles,  most  important 
subject. 

A.  What  is  the  course  of  his  argument  on  this  point  ? 

B.  He  lays  it  down  in  the  ninth  chapter,  that  to  call 
particular  people  to  superior  religious  privileges,  is  a sove- 
reign right  of  God,  not  to  be  questioned ; for  though  in 
matters  of  justice  he  deals  equally , yet,  in  the  dispensation 
of  grace  and  favour,  there  is  a variety  of  administration  ; 
which  is  the  same  principle  as  that  laid  down  by  our  Lord 
himself  in  the  parable  of  the  labourers  in  the  vineyard, 
“ Cannot  I do  what  I will  with  mine  own  ?”  According 
to  this  principle,  he  formerly  chose  or  elected  the  seed  of 
Abraham  to  be  his  peculiar  people,  and  visible  Church  ; 
then,  of  the  seed  of  Abraham,  he  chose  the  descendants  of 
Isaac  in  preference  to  those  of  Ishmael ; and  of  the  seed 
of  Isaac,  the  family  of  Jacob  in  preference  to  that  of  Esau. 
Of  those  whom  he  thus  chose  to  be  his  peculiar  people,  he 
required  obedience  in  proportion  to  their  superior  religious 
advantages,  and  visited  their  transgressions  of  his  cove- 
nants with  more  eminent  and  marked  punishments.  Thus 
he  cast  off  the  ten  tribes  long  before  the  two  ; thus  the 
two  were  carried  away  into  Babylon,  but  restored ; and 
finally,  on  account  of  their  unbelief,  were  placed  under 
sentence  of  entire  rejection  as  the  peculiar  people  of  God  ; 
so  that  the  believing  Gentiles  every  where  might  be  called 
to  this  distinction,  and  taken  into  special  covenant  with 
God. 

A.  Why  did  he  so  largely  dwell  on  these  topics  in  the 
Epistle  to  the  Romans? 

B.  Because  that  Church,  like  most  other  of  the  primitive 
Churches,  was  composed  both  of  Gentile  and  Jewish  be- 
lievers : he  writes  so  as  to  instruct  both.  He  shows  the 
believing  Gentiles  that  they  were  now  chosen  to  be  the 
Church  and  peculiar  people  of  God,  and  that  the  Jewish 
superiority  had  ceased ; and  that  this  was  done  according 
to  the  eternal  purpose  of  God.  Hence  he  speaks  of  the 
“ predestination”  of  the  believing  Gentiles  to  these  privile- 
ges and  their  accompanying  spiritual  advantages : “ For 
whom  he  did  predestinate  them  he  also  called,”  by  the 


CONVERSATION  XXI. 


237 


Gospel,  “and  whom  he  called  them  he  also  justified,  and 
whom  he  justified  them  he  also  glorified  — these  spiritual 
blessings  being  bestowed  upon  the  Gentiles  in  consequence 
of  their  “calling,”  as  fully  as  upon  the  Jews  who  thought 
them  peculiar  to  themselves,  or  theirs  at  least  in  a superior 
degree.  Having  exhibited  in  this  manner  the  unmerited 
mercy  of  God  to  the  Gentiles,  he  then  instructs  the  Jews, 
to  whom  this  doctrine  of  the  calling  of  the  Gentiles  was 
always  offensive,  because  it  implied  their  rejection  as  a 
Church ; that  as  to  the  right  of  God  to  show  mercy  in  the 
way  of  peculiar  privilege,  the  Dispenser  of  all  grace  was 
at  as  much  liberty  to  call  the  Gentiles  to  be  his  people,  a® 
formerly  to  call  the  Jews  in  preference  to  the  descendants 
of  Esau,  whom  44  he  hated,”  that  is,  in  the  Hebrew  mode 
of  speaking,  as  we  have  before  observed,  “ loved  less”  than 
Jacob.  Every  believing  Jew,  indeed,  was  called  to  enter 
the  Church  composed  of  believers  of  all  nations,  and  on 
the  term  of  equality  with  the  Gentiles  ; but  their  pecu- 
liarity as  a people  was  subverted  by  the  introduction  of  a 
new  dispensation  ; and  for  their  unbelief  and  wickedness, 
their  nation  was  now  to  be  judged  and  punished.  Persons 
so  eminently  rebellious  were  to  be  made  examples  of  God’s 
vengeance  like  Pharaoh  ; and,  as  when  the  vessel  is  marred 
in  the  potter’s  hand,  through  the  bad  temper  of  the  clay, 
instead  of  a vessel  to  honour,  he  makes  it  a vessel  to  dis- 
honour ; or  as  a vessel  is  broken,  so  God  would  humble 
and  break  the  unbelieving  nation  of  the  Jews.  Both  these 
figures  were  used  by  Jeremiah,  to  represent  the  calamity 
of  the  Babylonian  conquest  and  captivity,  and  are  here 
applied  to  the  rejection  of  the  Jews  and  their  destruction. 
This  whole  proceeding  is  however  perfectly  judicial,  not 
arbitrary.  As  the  sins  of  the  Jews  had  led  to  their  being 
placed  in  a state  of 44  dishonour,”  that  is,  in  a captive  state 
in  Babylon,  and  also  as  they  had  then  provoked  God  to 
break  their  city  and  state  by  his  judgments,  as  a potter’s 
vessel  is  broken  ; so  this  twofold  calamity,  only  to  be  still 
more  severely  inflicted,  was  in  reserve  for  the  Jews  of  that 
day ; they  were  to  be  made  44  vessels  of  dishonour,”  by 
being  reduced  to  a captive  and  debased  state  among  the 
nations,  and  their  city  and  state,  44  a vessel  of  wrath,  en, 
dured  with  much  long  suffering,”  was  in  a few  years  tabs 
broken  to  pieces  by  the  Roman  invasion, 


238 


watson’s  conversations. 


A.  Thus,  then,  I perceive  that  he  establishes  the  sove- 
reign right  of  God  to  show  mercy  to  the  Gentiles ; and 
his  justice  in  punishing  the  Jews. 

B.  But  in  the  eleventh  chapter,  he  represents  the  rejec- 
tion of  his  ancient  people  as  having  a limit,  and  predicts 
the  restoration  of  the  Jews  to  the  Church,  through  faith 
in  Christ. 

A.  You  said  that  he  often  incidentally  adverts  to  this 
calling  and  election  of  the  Gentiles  according  to  the  fore- 
knowledge or  purpose  of  God,  in  his  other  epistles. 

B.  And  for  the  twofold  reason,  that  he  might  answer  the 
objections  of  the  Jews,  who  formed  a part  of  most  of  the 
primitive  Churches,  or  resided  in  the  places  where  they 
were  established  ; and  to  excite  the  gratitude  of  the  Gen- 
tiles. Thus  he  commences  his  Epistle  to  the  Ephesians, 
by  a devout  thanksgiving  on  this  subject : “ Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly  places  in 
Christ,  according  as  he  hath  chosen  us  in  him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  with, 
out  blame  before  him  in  love ; having  predestinated  us  to 
the  adoption  of  children  by  Christ  Jesus.”  The  Gentiles 
were  chosen  or  elected  to  be  the  Church  of  Christ,  and 
thus  were  entitled  to  its  fulness  of  spiritual  blessings. 

A.  But  is  there  not  an  election  of  individuals,  as  well  as 
bodies  of  people  ? 

B.  Yes  ; but  the  election  is  of  a different  kind.  Bodies 
of  men  are  elected  to  religious  privileges,  independent  of 
their  faith,  and  while  yet  impenitent  and  unbelieving  ; in- 
dividuals are  elected  into  the  true  Church  and  family  of  God 
upon  their  believing . St.  Paul  generally  speaks  of  the 
former  ; St.  Peter  speaks  of  the  latter,  when  he  says, 
“ elect,  according  to  the  foreknowledge  of  God  the  Father, 
through  sanctification  of  the  Spirit  unto  obedience.”  u Many 
are  called,  but  few  chosen,”  says  our  Lord;  that  is,  few 
individuals,  but  only  because  they  do  not  obey  the  call. 

A.  What  other  doctrinal  point  is  treated  in  this  epistle? 

B.  The  doctrine  of  the  influence  of  the  Holy  Spirit ; 
which,  though  not  formally  proposed,  is  found  in  this  and 
all  other  of  the  writings  of  St.  Paul.  To  his  direct  opera- 
tions upon  the  soul  of  man,  its  spiritual  life  ; its  power  to 
repent  and  trust  in  Christ ; its  assurance  of  forgiveness  and 


CONVERSATION  XXI, 


239 


adoption  ; devotional  habits ; and  the  Spiritual  direction  of 
the  affections,  are  all  attributed.  These  subjects -are  pre- 
sented under  a variety  of  views,  both  admonitory  and 
encouraging,  in  all  his  epistles. 

A.  Intimately  connected  with  this,  I presume,  is  the 
doctrine  of  practical  holiness. 

B.  Not  merely  intimately,  but  essentially . The  apostles 
ground  all  holiness  upon  that  regeneration  of  the  soul 
which  is  effected  by  the  Holy  Spirit ; and  make  all  its 
pure  and  benevolent  and  heavenly  affections,  “ the  fruits 
of  the  Spirit.”  The  entire  sanctification  of  the  soul  from 
sin  is  held  forth,  both  as  necessary  to  qualify  us  for  heaven  ; 
and  as  the  result  of  that  “ baptism”  of  the  Spirit,  which  we 
receive  in  answer  to  prayer,  and  through  faith  in  Christ* 
Hence  the  constant  exhortations  we  see  addressed  to  be- 
lievers, “ to  cleanse  themselves,”  by  the  means  which  God 
has  appointed,  from  all  “ filthiness,”  not  only  “ of  the 
flesh,”  but  of  “ the  spirit,  perfecting  holiness  in  the  fear 
of  the  Lord.” 

A.  But  this  doctrine  of  direct  Divine  influence  does  not 
displace  the  efforts  of  men  ? 

B.  It  is  our  only  true  encouragement  to  effort;  for, 
without  that,  effort  would  be  hopeless,  as  the  experience 
of  all  men  in  all  ages  has  proved.  It  is  therefore  for  this 
reason  that  St.  Paul  exhorts  us,  in  another  epistle,  to 
“ work  out  our  own  salvation  with  fear  and  trembling  ; 
because  it  is  God  that  worketh  in  us  to  will  and  to  do  of 
his  good  pleasure.” 

A.  The  close  of  the  epistle  abounds  in  exhortations  to 
various  graces  and  duties. 

B.  Yes ; and  as  I cannot  stay  to  point  them  out  either 
in  this  or  in  the  other  epistles  particularly,  I must  content 
myself  by  observing  generally,  that  the  epistles  of  St.  Paul 
bear  this  practical  character  in  an  eminent  degree ; for  the 
most  doctrinal  of  them  are  remarkable  for  their  hortatory 
conclusions.  Doctrine  was  taught  by  the  apostle  as  neces- 
sary to  faith  in  Christ  ; faith,  as  necessary  to  remission 
of  sin  and  regeneration  ; and  these  as  necessary  to  a holy 
practice  ; all  morality  not  springing  from  a regenerate 
nature,  and  that  spiritual  life  which  faith  in  Christ  and  the 
exercises  of  devotion  pour  into  the  heart,  being  regarded 
by  him  as  a vain  and  unacceptable  show  of  virtue,  delusive 


240 


WATSON  S CONVERSATIONS. 


only  to  the  souls  of  men.  But  as  the  duties  and  relations 
of  life  are  numerous,  directions  as  to  conduct  in  each  were 
necessary,  and  are  so  admirably  delivered  in  the  general 
principles  or  the  particular  precepts  of  St.  Paul  that  we 
may  appeal  to  the  greatest  enemies  of  the  Gospel  to  say, 
whether  if  all  those  kind  and  pure  affections  which  they 
recommend  were  implanted  in  the  hearts  of  all  men ; and 
the  duties  of  kings  and  subjects,  masters  and  servants, 
husbands  and  wives,  parents  and  children,  the  rich  and  the 
poor,  were  all  perfectly  practised,  man  would  not  exhibit  a 
picture  of  restoration  to  his  original  rectitude  and  moral 
glory,  and  almost  all  misery  be  banished  from  the  earth  ? 
These  are  subjects  which  you  must  read,  understand,  and 
remember  for  yourself.  You  will  then  prove  that  “ the 
day  spring  from  on  high  has  visited  you,  to  guide  your  feet 
into  the  way  of  peace.” 

A.  I have  indeed  just  turned  to  a part  of  the  twelfth 
chapter  ; and  surely  no  precepts  so  pure,  so  benevolent,  so 
opposed  to  the  disturbing  and  malignant  passions,  and  at 
once  so  spiritual  and  practical,  were  ever  delivered. 

B.  Read  the  passage,  for  we  can  never  be  too  often 
reminded  of  these  things. 

A.  “ Let  love  be  without  dissimulation.  Abhor  that 
which  is  evil ; cleave  to  that  which  is  good.  Be  kindly 
affectioned  one  to  another,  with  brotherly  loye  ; in  honour 
preferring  one  another.  Not  slothful  in  business  ; fervent 
in  spirit  ; serving  the  Lord  ; rejoicing  in  hope  ; patient  in 
tribulation  ; continuing  instant  in  prayer  ; distributing  to 
the  necessity  of  saints  ; given  to  hospitality.  Bless  them 
which  persecute  you  ; bless  and  curse  not.  Rejoice  with 
them  that  do  rejoice,  and  weep  with  them  that  weep.  Be 
of  the  same  mind  one  toward  another.  Mind  not  high 
things,  but  condescend  to  men  of  low  estate.  Be  not 
wise  in  your  own  conceits.  Recompense  to  no  man  evil 
for  evil.  Provide  things  honest  in  the  sight  of  all  men. 
If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably 
with  all  men.  Dearly  beloved,  avenge  not  yourselves  ; but 
rather  give  place  unto  wrath  : for  it  is  written,  Vengeance 
is  mine  : I will  repay,  saith  the  Lord.  Therefore,  if  thine 
enemy  hunger,  feed  him  ; if  he  thirst,  give  him  drink  ; for, 
in  so  doing,  thou  shalt  heap  coals  of  fire  on  his  head.  Be 
not  overcome  of  evil ; but  overcome  evil  with  good.” 


CONVERSATION  XXI. 


241 


B.  And  thus  you  see  how,  in  this  doctrinal  epistle,  St. 
Paul  connects  faith  with  all  holy  affections  and  holy  works. 
The  faith  by  which  we  are  saved  joins  us  to  Christ ; and 
“he  that  is  joined  to  the  Lord  is  one  spirit  with  him.” 
He  has  “ the  mind  that  was  in  Christ,”  and  thus  his  “ faith 
works  by  love.” 

A.  Who  were  those  weaker  brethren  mentioned  by  St. 
Paul  in  the  fourteenth  chapter,  whom  he  commends  to  the 
tender  consideration  of  those  who  were  strong  in  faith  ? 

B.  They  were  the  Jewish  converts,  who  from  their 
reverence  for  the  law  of  Moses,  and  their  national  customs, 
were  still  very  scrupulous  as  to  particular  meats  and  the 
observance  of  certain  “ days”  or  Jewish  festivals.  Many 
of  these  were  things  purely  indifferent ; and  we  have  here 
a fine  display  of  the  elevated  character  of  St.  Paul.  When 
Jewish  observances  were  set  up  as  necessary  to  salvation, 
or  as  binding  upon  the  conscience,  he  dealt  with  such 
teachers  with  unsparing  hand,  as  enemies  of  the  cross  of 
Christ,  that  is,  of  the  sufficiency  of  his  atonement.  A 
fundamental  principle  was  then  at  stake,  and  he  was  not 
influenced  by  a false  liberality,  like  that  of  modern  times, 
to  treat  such  an  error  with  indifference.  But  when  these 
Jewish  scruples  were  the  result  of  prejudices,  or  a mistaken 
judgment,  or  a conscience  but  partially  instructed,  no  ten- 
derness could  be  greater  than  that  of  St.  Paul,  willing  then 
“ to  become  all  things  to  all  men,  that  he  might  gain  some,” 
and  careful  to  apportion  “ milk,”  or  the  milder  fiews  of 
Christian  liberty  from  these  Levitical  ordinances,  “ to 
babes,”  and  “ strong  meat”  to  the  more  adult  in  the  true 
evangelical  doctrine.  Thus  he  throws  the  shield  of  his 
authority,  in  this  chapter,  over  the  “ weak”  believer,  and 
on  all  he  inculcates  charity  in  things  indifferent.  “ He 
that  regardeth  a day,  regardeth  it”  according  to  his  views 
“ unto  the  Lord  ; and  he  that  regardeth  not  a day,  to  the 
Lord,”  as  believing  that  he  acts  according  to  his  will,  “ he 
doth  not  regard  it.”  Great  indeed  would  have  been  the 
peace  of  the  Churches  in  all  ages,  if  Christians  had  put 
this  charitable  construction,  in  matters  of  inconsequential 
opinion,  upon  their  respective  differences. 

A.  Th6  epistle  concludes  with  numerous  salutations. 

B.  These  were  either  from  St.  Paul  to  the  leading 
Christians  at  Rome,  who  were  known  to  him  by  report,  or 

21 


242 


watson’s  conversation^ 


whom  he  had  met  with  in  other  parts ; or  from  his  acquaint* 
ance  at  Corinth,  from  whence  the  epistle  was  written,  and 
his  fellow  labourers.  They  show  the  love  which  Christians 
in  that  age  bore  toward  each  other  “ in  the  Lord,”  and  the 
handsome  courteousness  with  which  the  apostle  commends 
the  excellent  qualities,  and  good  works  of  those  who  had 
distinguished  themselves  for  zeal,  holiness,  and  hospitality* 
an  important  branch  of  virtue  in  an  age  in  which  it  was  so 
desirable  for  Christians  to  entertain  each  other  when  from 
home,  lest  they  should  mix  with  idolaters.  A grave  and 
graceful  politeness  marks  St.  Paul’s  manner ; and  his 
heart  was  manifestly  very  susceptible  of  gratitude  for  any 
kindness  done  to  him  or  his  friends.  Of  these  qualities, 
the  salutations  in  this  and  the  other  epistles  are  interesting 
proofs,  and  show  that  true  faithfulness,  zeal,  and  honesty 
abhor  all  rude  and  boorish  behaviour. 

A.  When  was  the  First  Epistle  to  the  Corinthians 
written  ? 

B.  In  the  year  fifty-six.  St.  Paul  commences  it  by 
reproving  this  Church  for  its  tendency  to  form  itself  into 
parties  ; one  saying,  “ I am  of  Paul another,  “I  am  of 
Apollos  another,  and  principally  perhaps  the  Jewish 
converts,  “ I am  of  Peter  and  a fourth,  pretending  to 
understand  Christian  doctrines  better  than  any  of  their 
teachers,  “ I am  of  Christ.” 

A.  The  apostle,  I perceive,  has  two  arguments  by  which 
to  repress  this  dangerous  disposition.  The  first  is,  that 
the  apostles  and  evangelists  were  all  but  ministers  of  a 
common  grace  from  him  who  only  could  give  “ increase’* 
to  their  labours  ; and  the  other,  that  the  Church  had  a 
common  interest  in  them,  and  that  their  various  talents  had 
been  dispensed  for  its  edification,— “ All  are  yours,  whether 
Paul,  or  Apollos,  or  Cephas.” 

B.  He  also  defends  his  simple  mode  of  preaching  Christ, 
against  some  who  appear  to  have  been  attracted  by  the 
rhetorical  and  philosophic  harangues  of  teachers  who  had 
endeavoured  to  amalgamate  the  wisdom  of  the  Greeks  with 
the  Christian  system. 

A.  How  does  he  proceed? 

B.  By  pouring  contempt  upon  this  boasted  wisdom, 
which  he  had  studied  formerly,  more  deeply  probably  than 
these  rival  teachers.  He  calls  it  “ the  wisdom  of  words,” 


CONVERSATION  XXI. 


243 


making  “ the  cross  of  Christ  of  none  effect.”  He  appeals 
to  the  facts,  that  44  the  world”  by  this  44  wisdom  knew  not 
God while  it  had  pleased  God  by  44  the  preaching”  which 
they  considered  44  foolishness”  to  save  men,  that  is,  actually 
to  deliver  them  from  ignorance,  from  the  wrath  of  God, 
and  from  sinful  habits.  He  utters  a triumphant  challenge 
on  this  subject  : “ Where  is  the  wise?”  the  philosopher  of 
the  Greeks.  “ Where  is  the  scribe?”  the  learned  expositor 
of  every  matter  relative  to  the  Jewish  law.  “ Where  is 
the  disputer  of  this  world  ?”  the  man  who  affects  deep  dis- 
quisitions and  argues  on  subtleties.  44  Hath  not  God  made 
foolish  the  wisdom  of  this  world,”  by  bringing  its  moral 
powerlessness  into  contrast  with  the  saving  efficiency  of 
the  Gospel  ? Finally,  he  shows  that  true  wisdom  lay  in 
that  very  simplicity  of  the  Gospel  which  these  affected 
sophists  treated  with  contempt : 44  But  we  speak  the  wisdom 
of  God  in  a mystery,  even  the  hidden  wisdom,  which  God 
ordained  before  the  world  to  our  glory  ;” — that  this  wisdom 
was  a revelation  from  the  Spirit  of  God,  which  none  of  the 
Greek  schools  could  pretend  ; — and  that  he  spoke  it  44  not 
in  the  words  which  man’s  wisdom  teacheth,  but  which  the 
Holy  Ghost  teacheth,  comparing  spiritual  things  with 
spiritual.”  Thus  he  expresses  how  little  is  the  amount, 
and  how  light  the  authority,  of  the  utmost  wisdom  that  can 
be  acquired  in  the  schools  of  human  learning,  in  compa- 
rison of  that  illumination  which  was  imparted  to  the 
apostles  by  the  immediate  influence  of  the  Holy  Spirit,  the 
fountain  of  truth  and  knowledge. 

A.  As  the  Corinthian  Church  was  in  great  danger  from 
such  boasting  and  delusive  teachers,  did  the  apostle  use 
any  means  beside  writing  this  epistle  to  guard  against  them  ? 

B.  He  sent  Timothy  to  Corinth,  of  whom  he  speaks  in 
the  following  honourable  and  affectionate  manner : 44 1 have 
sent  unto  you  Timotheus,  who  is  my  beloved  son,  and 
faithful  in  the  Lord,  who  shall  bring  you  into  remembrance 
of  my  ways  which  be  in  Christ,  as  I teach  every  where  in 
every  Church.”  But  to  proceed  : he  sharply  reproves  the 
Corinthians  for  not  having  expelled  a notorious  offender, 
and  commands  them  to  put  him  away,  and  thus  to  main- 
tain a holy  discipline.  He  reproves  them  for  entering  into 
law-suits,  instead  of  adjusting  their  disputes  before  their 
own  prudent  brethren, — strongly  warns  them  against  inru 


244 


watson’s  conversations. 


moralities, — gives  advice  on  the  subject  of  marriage,  and 
things  offered  to  idols, — and  shows  that  they  who  give 
themselves  up  to  preach  the  Gospel,  are  to  be  supported  by 
the  Churches.  He  then  justifies  his  own  conduct  in  the 
exercise  of  his  ministry,  and  concludes  the  tenth  chapter 
with  a passage,  on  which  it  is  necessary  to  make  a remark, 
because  it  contains  allusions  to  the  public  games  so  cele- 
brated among  the  Greeks,  and  from  which  you  will  find, 
that  St.  Paul,  in  his  writings,  frequently  borrows  expres- 
sive images.  Please  to  read  the  last  four  verses. 

A.  “ Know  ye  not  that  they  which  run  in  a race,  run  all ; 
but  one  receiveth  the  prizq  ? So  run  that  ye  may  obtain. 
And  every  one  that  striveth  for  the  mastery  is  temperate 
in  all  things.  Now,  they  do  it  to  obtain  a corruptible 
crown,  but  we  an  incorruptible.  I therefore  so  run,  not 
as  uncertainly  ; so  fight  I,  not  as  one  that  beateth  the  air. 
But  I keep  under  my  body  and  bring  it  under  subjection, 
lest  that  by  any  means,  when  I have  preached  to  others,  I 
myself  should  be  a castaway.” 

B.  This  whole  passage  is  to  be  explained  by  referring 
to  the  Grecian  games  just  mentioned.  Of  these,  some 
were  celebrated  on  the  isthmus  on  which  Corinth  was 
situated,  and  thence  were  denominated  Isthmian . With 
the  greatest  propriety,  therefore,  the  apostle  says,  “ Know 
ye  not,”  &c,  for  every  Corinthian  was  perfectly  acquainted 
with  each  minute  circumstance  of  these  exercises,  a solem- 
nity every  way  so  splendid  and  pompous,  that  there  was 
no  danger  that  tite  apostle’s  allusions  to  it,  in  this  and  other 
parts  of  his  writings,  should  appear  low  and  degrading  to 
his  subject.  In  running,  the  racers  were  bound  to  observe 
the  course  and  the  rules  of  the  race,  and  to  exei't  their  ut- 
most vigour  in  it.  The  Corinthians,  therefore,  are  exhorted 
“so  to  run  as  to  obtain;”  that  is,  so  to  observe  the  rules 
prescribed  by  Christ  the  Judge,  in  their  Christian  course, 
and  to  press  forward  so  vigorously,  as  to  have  the  prize 
awarded  to  them.  Again  : those  who  contended  in  those 
games,  at  wrestling  and  boxing,  “ were  temperate  in  all 
things.”  The  game  here  alluded  to  was  the  pancratium , 
which  united  both  wrestling  and  boxing  ; and  it  was  indis- 
pensably necessary  that  the  candidates  should  submit  to 
the  severe  regimen,  and  the  preparatory  exercises,  regu- 
lated and  directed  by  persons  appointed  daily  to  superintend 


CONVERSATION  XXX. 


245 


them.  The  body  was  to  be  purified  by  strict  temperance, 
braced  by  exercise,  and  hardened  by  being  inured  to  the 
changes  of  the  atmosphere.  “ Now,  they  do  it  to  obtain 
a corruptible  crown,  but  we  an  incorruptible.”  Here  a 
fine  comparison  is  made  between  the  crowns  or  garlands 
given  to  the  conquerors  in  the  Olympian  and  Isthmian 
games,  and  those  which  are  reserved  for  them  who  conquer 
in  the  Christian  conflict.  The  one,  although  great  honour 
was  attached  to  it,  was  but  a fading,  withering  wreath  of 
wild  olives  ; the  other  immortal,  ever-blooming,  “ a crown 
of  glory  that  fadeth  not  away and  the  apostle’s  argument 
is,  that  we  ought  not  to  suffer  ourselves  to  be  outdone  by 
them  whose  only  reward  is  human  applause,  in  the  rigour 
of  our  preparatory  discipline,  in  “ keeping  the  body  in 
subjection,”  or  in  the  ardour  of  our  efforts.  Many  other 
fine  allusions  to  these  public  exercises,  at  which  all  the 
rank  of  the  states  of  Greece  assembled,  and  an  immense 
concourse  of  people,  you  will  find  in  the  epistles,  the 
spirit  of  which  would  be  especially  felt  by  the  Greek  reader, 
because  of  the  nationality  and  celebrity  of  these  exercises. 

A.  In  the  tenth  chapter,  the  apostle  cautions  them  against 
things  offered  to  idols ; how  am  I to  understand  this  ? 

B.  The  heathens  used  publicly  to  feast  upon  the  sa- 
crifices offered  to  their  idols ; and  the  apostle  most  sol- 
emnly warns  the  Corinthians,  by  the  example  of  God’s 
judgments  formerly  inflicted  upon  the  Israelites  for  idola- 
try, to  flee  from  it,  and  to  bear  their  testimony  against  it, 
by  abstaining  wholly  from  such  feasts.  These  sacrifices 
were  also  sold  in  the  public  markets,  after  having  been 
offered  in  the  idol  temple  ; and  some  Christians  were 
scrupulous  as  to  eating  these,  even  at  home.  This,  how- 
ever, the  apostle  does  not  forbid,  provided  their  weaker 
brethren  were  not  offended  by  it ; but  if  they  were  present, 
their  scruples  were  to  be  delicately  respected,: — the  Chris- 
tian rule  being,  to  forbear  things  which  in  many  cases 
may  be  “ lawful,”  if  a brother’s  edification  may  be  thereby 
promoted.  The  apostle  proceeds  to  give  them  directions 
for  the  decent  performance  of  Divine  worship  ; and  corrects 
some  abuses  which  had  crept  into  their  mode  of  celebra- 
ting the  Lord’s  Supper,  which  had  become  with  them  a 
convivial  feast,  in  imitation  of  the  feasts  in  the  heathen 
temples,  instead  of  a solemn  religious  service. 

21* 


246 


watson’s  conversations. 


A.  The  Corinthian  Church  appears  by  what  follows,  to 
have  been  richly  endowed  with  the  miraculous  gifts  of  the 
Spirit. 

B.  And  to  show  how  prone  men  are  to  abuse  the  great- 
est blessings,  these  very  gifts  appear  to  have  been  em- 
ployed, by  some  of  those  who  had  received  them,  to  foment 
parties  in  the  Church,  to  establish  claims  of  superiority 
above  one  another,  and  to  feed  vanity  by  an  unnecessary 
exhibition  of  them,  and  especially  of  the  gift  of  tongues. 
The  practical  ends  for  which  these  powers  had  been  given, 
and  for  which  only  they  could  be  lawfully  employed,  namely, 
to  promote  the  unity,  growth,  and  harmony  of  the  Church, 
compared  by  the  apostle  to  the  human  frame,  the  members 
of  which  are  “ tempered  together,”  and  all  sympathize  with 
each  other,  are  forcibly  pointed  out  ; and  his  bold  allegory, 
from  the  body  and  its  members,  is  very  finely  wrought  out 
and  sustained. 

A.  What  follows  in  this  epistle? 

B.  Two  of  the  most  eloquent  and  important  passages 
which  St.  Paul  himself  ever  penned.  The  first  is  his  de- 
scription of  charity ; the  second,  that  celebrated  discourse 
on  the  resurrection,  which  forms  so  sublime  and  appropri- 
ate a part  of  our  burial  service.  The  first  shows  the  power 
of  grace  over  the  soul  of  man,  destroying  its  natural  sel- 
fishness, malignity,  hatred,  and  censoriousness,  by  implant- 
ing that  eminent  fruit  of  the  Spirit,  the  “charity”  which 
“ suffereth  long  and  is  kind,”  which  “ envieth  not,  think- 
eth  no  evil,”  &c  ; and  which  shall  endure,  the  bond  of 
eternal  union  among  the  blessed  in  heaven,  when  tongues 
have  ceased,  and  knowledge, — the  knowledge  of  the  pre- 
sent state,  in  which  men  so  often  desire  to  excel,  rather 
than  in  love, — shall  be  absorbed  in  the  light  of  eternity, 
and  vanish,  like  the  misty  scenes  of  twilight  before  the 
risen  sun.  Never  was  a virtue  so  beautifully  portrayed 
in  language,  or  enforced  by  motives  so  powerfully  impres- 
sive. Where  that  is  not,  every  thing,  argues  the  apostle, 
even  in  religion,  is  nothing.  Tongues  of  men  or  angels, 
the  gift  of  prophecy,  the  knowledge  of  mysteries,  mi- 
raculous faith,  unbounded  almsgiving,  and  a martyr’s 
constancy,  cannot,  without  this,  make  me  more  than 
a sounding  brass  and  a tinkling  cymbal.  The  se- 
cond (chapter  xv)  speaks  of  the  triumphs  of  the  same 


CONVERSATION  XXII. 


247 


grace  over  the  mortality  of  the  body  ; teaches  us  that  the 
believing  dead,  who  sleep  in  Christ,  shall  be  raised  up  spi- 
ritual, deathless,  and  bearing  the  image  of  the  glorified 
second  Man,  “ the  Lord  from  heaven,”  at  his  second  ad- 
vent. And  having  established  the  resurrection  against 
those  who  denied  this  great  doctrine,  and  presented  many 
lofty  views  of  the  glory  and  perfection  of  the  resurrection 
body,  he  sums  up  the  whole  in  a lofty  strain  of  triumph, 
uttered  by  an  exulting  faith,  over  death  and  the  grave  ; 
strips  them  of  all  their  terrors,  challenges  their  victory, 
and  lays  the  glory  of  this  victory  of  mortal  man  over  death 
itself  at  the  feet  of  him  by  whose  power  and  grace  it  is 
achieved : “ Thanks  be  to  God  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ.” 


CONVERSATION  XXII. 

Second  Epistle  to  the  Corinthians — Galatians — Ephe- 
sians— Ministers  . of  the  Church — Church  Discipline — 
Philippians . 

A.  In  the  Second  Epistle  to  the  Corinthians,  St.  Paul 
appears  to  defend  himself  against  the  attacks  of  opponents ; 
who  were  they  ? 

B.  Chiefly  Hellenistic  Judaizing  teachers,  who  had  stu- 
died the  rhetoric  and  philosophy  of  the  Greeks,  which 
they  valued  themselves  upon ; and  especially  as  they  applied 
both,  as  they  thought,  to  the  service  of  Christianity.  St. 
Paul  despised  their  vanity  ; guards  the  simplicity  of  the 
Gospel  against  their  corruptions ; and  as  they  had  endea- 
voured to  undervalue  him  among  the  Corinthians,  as  not 
being  one  of  the  eleven  apostles  chosen  by  our  Lord,  he 
asserts  his  apostolic  office  as  conferred  upon  him  by  Christ 
himself,  who  had  appeared  to  him  not  only  on  the  way  to 
Damascus,  but  in  several  other  “ revelations.”  There 
are  many  very  beautiful  passages  in  this  epistle,  on  which 
you  may  most  profitably  meditate  ; especially  the  grateful 
manner  in  which  St.  Paul  mentions  the  supports  which  he 
and  his  fellow  labourers  had  received  under  the  persecu- 
tions and  dangers  to  which  they  had  been  exposed,  since  he 
before  wrote  to  them  ; — his  tender  concern  lest  the  reproofs 
of  his  former  epistle  should  have  inflicted  upon  the  Co- 


248 


wvtson’s  conversations. 


rinthians  too  deep  a sorrow  ; — the  triumphant  spirit  in 
which  he  surveys  the  successes  of  the  Gospel ; — and  the 
very  striking  and  highly  wrought  third  chapter,  in  which 
he  charges  the  Jewish  teachers  with  obscuring  the  glory 
of  the  Gospel,  by  comparing  them  to  Moses,  who  put  a 
veil  upon  his  face,  while  he  and  the  true  preachers  of 
Christ  not  only  with  unveiled  face  beheld  “ the  glory  of 
the  Lord”  themselves,  but  by  “ using  great  plainness  of 
speech”  reflected  it  upon  the  “unveiled”  countenance  of 
the  body  of  believers  ; so  that  they  were  changed  into  the 
same  image.  In  this  striking  allegory,  he  with  the  finest 
art  institutes  a contrast  both  between  the  law  and  the 
Gospel ; and  between  the  Judaizing  teacher  and  the  true 
minister  of  “ the  glorious  Gospel  of  the  blessed  God.” 
Throughout  this  epistle,  beside  many  other  subjects  of  the 
greatest  importance,  incidentally  noticed,  the  manner  in 
which  St.  Paul  defends  himself  against  the  insinuations 
of  the  factious  and  self-sufticient  men  before  alluded  to,  is 
marked  by  great  dignity  and  spirit. 

A.  It  must  have  been  very  painful  to  such  a man  to  be 
obliged  to  defend  himself. 

B.  Truly  so  ; but  faction  has  no  respect  even  to  the 
most  venerable  and  holy  men.  The  aged  Samuel  was 
thus  put  upon  his  defence  before  the  people  ; and  his 
solemn  and  calm  challenges  as  to  the  purity  with  which 
he  had  fulfilled  the  office  of  judge  of  Israel  bear  a strong 
resemblance  to  the  defences  which  bad  or  prejudiced  men 
called  forth  from  St.  Paul.  He  is  compelled  to  speak  of 
his  labours,  revelations,  and  motives ; but  throughout  the 
whole  of  this  delicate  and  painful  apology,  you  perceive 
how  careful  he  is  to  give  the  glory  of  the  whole  of  his 
attainments,  deliverances,  and  successes,  to  his  Lord. 

A.  In  again  reading  through  this  very  beautiful  epistle, 
which  contains  a great  variety  of  topics,  these  general 
observations  will  afford  me  considerable  assistance ; but 
there  are  some  points  on  which  I beg  to  make  some  in- 
quiry : What  does  the  apostle  mean,  in  the  fourth  chapter, 
by  being  “ troubled  on  every  side,  yet  not  distressed  ; 
perplexed,  but  not  in  despair ; persecuted,  but  not  forsaken ; 
cast  down,  but  not  destroyed  ?” 

B.  And  you  may  add  what  he  says  in  another  place  : 
“ As  sorrowful,  yet  always  rejoicing.”  These  are  apparent 


CONVERSATION  XXII. 


249 


contradictions  ; and  such  language  would  only  be  rational 
in  the  mouth  of  a Christian. 

A.  Why  in  his  ? 

B.  Because  his  inward  peace  and  joy  are  independent 
of  outward  things  ; and  he  can  rejoice  while  he  sorrows ; 
be  at  once  calm  and  careful,  “perplexed”  and  recollected. 

A.  You  appear  to  make  the  matter  still  more  paradoxical. 

B.  But  the  whole  difficulty  will  be  solved  if  you  read  the 
conclusion  of  the  chapter,  where  the  apostle  gives  the 
reason  of  the  whole  case  : “For  which  cause  we  faint  not” 
under  these  sorrows  and  sufferings ; they  neither  discourage 
nor  affright  us,  but  are,  on  the  contrary,  the  ground  of  a 
higher  hope  ; “ for  though  our  outward  man  perish,  yet  the 
inward  man  is  renewed  day  by  day  ; for  our  light  affliction, 
which  is  but  for  a moment,  worketh  out  for  us  a far  more 
exceeding  and  eternal  weight  of  glory  ; while  we  look  not 
at  the  things  which  are  seen,”  regard  them  not  as  of  any 
real  weight  or  value,  “ but  at  the  things  which  are  not  seen  ; 
for  the  things  which  are  seen  are  temporal,  but  the  things 
which  are  not  seen  are  eternal.4’  “ Thus,”  as  an  ancient 
prelate  observed,  “ the  testimony  of  a good  conscience 
within , the  light  of  God’s  countenance  from  above , and 
faith’s  view  of  a sorrowless  world  beyond , put  more  joy 
into  the  heart  than  any  outward  thing  can  put  of  sorrow.” 

A.  Truly  I see  how  reasonable  it  is  for  a Christian  to 
“ rejoice  evermore and,  by  the  grace  of  God,  how  pos- 
sible. But  what  does  the  apostle  mean  in  chapter  v,  4, 
“ For  we  that  are  in  this  tabernacle,  do  groan,  being  bur- 
dened ; not  that  we  would  be  unclothed , but  clothed  upon  ?” 

B.  He  means  that  he  wished  not  to  remain  “ unclothed,” 
or  in  a disembodied  state  ; but  to  be  “ clothed  upon” 
with  the  body  glorified  at  the  resurrection.  You  find  a 
strictly  parallel  passage  in  Romans  viii,  23  : “ And  not 
only  they,  but  ourselves  also,  which  have  the  first  fruits  of 
the  Spirit,  even  we  ourselves  groan  within  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body.”  You  see,  in  both  these  passages,  for  what  the 
apostle  groaned ; — that  only  truly  perfect  state  of  man, 
which  consists  in  the  eternal  union  of  a glorified  body  and 
a glorified  spirit. 

A.  As  the  apostle  speaks,  in  the  first  epistle,  of  his 
having  sent  Timothy  to  this  Church,  so  in  this  he  commends 


250 


watson’s  conversations. 


Titus  to  them,  whom  he  had  sent  on  a like  mission.  But 
who  was  “ the  brother  whose  praise  is  in  the  Gospel 
throughout  all  the  Churches?”  Chapter  viii,  18. 

B.  All  the  ancients  interpreted  this  of  St.  Luke,  the 
companion  of  St.  Paul,  who  was  praised  in  all  the  Churches 
for  “ the  Gospel”  which  he  wrote. 

A.  St.  Paul,  in  this  epistle,  appears  to  be  very  anxious 
respecting  the  collection  which  he  was  making  in  all  the 
Gentile  Churches,  for  the  poor  Christians  of  Judea. 

B.  And  not  only  anxious  for  its  success,  but  that  these 
Churches  might  show  the  effect  of  Christianity  upon  them 
by  their  abounding  in  the  grace  of  liberality.  You  will 
not  fail  to  notice  also  the  moving  argument  by  whicfr'the 
apostle  urges  every  act  of  this  kind  upon  us  : “ For  ye 
know  the  grace  of  our  Lord  Jesus  Christ,  that,  though  he 
was  rich,  yet,  for  our  sakes  he  became  poor ; that  ye 
through  his  poverty  might  be  rich.” 

A.  And  I remark,  also,  that  trust  in  Providence  is  an- 
other motive  urged  by  the  apostle  : “ And  God  is  able 
to  make  all  grace  abound  toward  you ; that  ye,  always 
having  a sufficiency  in  all  things,  may  abound  to  every 
good  work.” 

B.  You  may  also  notice  an  important  truth  in  verse  11 : 
“ Being  enriched  in  every  thing  to  all  bountifulness 
where  we  are  taught  that  in  whatever  degree  we  are 
enriched  by  God’s  providence,  the  end  is  all  bountifulness 
to  others.  Thus  Christianity  triumphed  over  the  selfish- 
ness and  covetousness  of  the  Gentiles,  to  whom  these 
were,  indeed,  new  doctrines. 

A.  When  the  apostle  speaks  in  chapter  xii,  of  his  having 
known  a man  in  Christ,  about  fourteen  years  before,  who 
was  caught  up  into  paradise,  does  he  mean  himself? 

B.  So  the  whole  discourse  shows.  This  mode  of  speak- 
ing marks  the  apostle’s  modesty,  and  indicates,  that  al- 
though these  visions  had  occurred  more  than  fourteen  years 
before,  he  had  not,  it  seems,  ever  mentioned  them  until 
now,  when,  his  apostleship  having  been  questioned  by  his 
enemies,  probably  because  he  was  not  one  of  the  twelve, 
he  defends  it  as  first  committed  to  him  by  Christ  himself, 
and  afterward  confirmed  by  various  revelations  and  visions 
from  him. 

A.  What  was  his  thorn  in  the  flesh  ? 


CONVERSATION  XXII. 


251 


B.  Conjectures  are  idle  on  this  point,  although  they  have 
been  largely  indulged  in.  All  we  can  with  any  probability 
assert  is,  that  it  was  some  visible  bodily  infirmity,  because 
he  makes  allusion  to  such  an  affliction  in  several  parts  of 
his v writings ; especially  in  Galatians  iv,  14:  “ And  my 
temptation,  which  was  in  my  flesh,  ye  despised  not.” 

A.  The  apostolic  benediction,  in  its  full  form^  occurs,  I 
think,  first  at  the  conclusion  of  this  epistle  : “ The  grace 
of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be  with  you  all.” 

B.  And  we  have  here  plainly,  as  in  the  form  of  baptism, 
Matthew  xxviii,  19,  the  names  of  the  Sacred  Trinity. 
The  words  contain  a prayer  for  the  highest  blessings  and 
benefits  of  which  the  Corinthians  could  possibly  be.  made 
partakers  ; — all  that  love  which  doth  or  can  flow  from  the 
Father  ; all  that  grace  which  was  purchased  by  the  Son  ; 
and  all  that  fellowship  and  communion  with  the  Holy 
’Spirit,  and  communication  from  him,  which  might  render 
them  meet  for  the  service  of  Christ  on* earth,  and  for  the 
full  and  final  enjoyment  of  him  in  heaven. 

A.  Who  were  the  Galatians,  to  whom  St.  Paul  ad* 
dresses  his  next  epistle  ? 

B.  The  inhabitants  of  Galatia,  a part  of  Asia  Minor, 
which  derived  its  name  from  the  Gauls,  who,  about  two 
hundred  and  forty  years  before  Christ,  took  possession  of 
it  by  force  of  arms,  and  settled  there.  The  Churches  in 
Galatia,  as  before  stated,  were  the  fruits  of  St.  Paul’s 
ministry  in  the  course  of  his  second  apostolical  journey, 
which  was  about  the  year  51.  Some  time  after  his  de-  & 
parture,  they  had  been  perverted  by  certain  Judaizing 
teachers,  who  inculcated  the  necessity  of  circumcision,  and 
the  observance  of  the  law  of  Moses. 

A.  Is  not  the  doctrinal  argument,  on  the  justification 
and  adoption  of  believers,  pursued  in  the  Epistle  to  the 
Galatians,  similar  to  that  in  the  Romans  ? 

B.  It  is,  only  with  this  difference,  that  the  same  class 
of  Judaizing  teachers  who  had  troubled  the  Church  at 
Antioch,  had  more  expressly  taught  the  Galatian  Churches, 
that  circumcision,  along  with  faith  in  Christ,  was  neces- 
sary to  their  justification. 

A.  What  is  the  substance  of  the  apostle’s  argument 
against  this  notion  ? 


252 


watson’s  conversations. 


B.  That  when  circumcision  was  enforced  as  a matter 
of  necessity,  and  especially  as  necessary  to  justification, 
it  implied  the  denial  of  the  sufficiency  of  Christ’s  atone- 
ment, and  thus  re-established  the  destructive  doctrine  of 
justification  by  the  works  of  the  law.  It  served,  there- 
fore, to  seduce  Christians  from  their  liberty  in  Christ  back 
again  into  legal  bondage,  and  so  implied  a forfeiture  of 
salvation.  This  strong  and  just  view  of  the  case  accounts 
for  the  apostle’s  great  earnestness  in  this  epistle,  and  his  ex- 
postulatory  manner  of  addressing  the  Galatian  Churches. 

A.  Judging  from  St.  Paul’s  defence  of  his  apostleship 
with  which  the  epistle  commences,  it  would  appear  that 
the  Jewish  teachers  here  also,  as  in  Corinth,  had  repre- 
sented his  authority  as  inferior  to  that  of  the  other  apostles. 

B.  In  defence,  therefore,  of  his  equal  authority,  he  says, 
that  although  he  had  been  a persecutor,  “ it  pleased  God 
to  reveal  his  Son  in  me,”  or  rather  to  me , and  by  this  re- 
velation, (for  it  was  essential  to  an  apostle  to  have  seen 
Christ,)  he  constituted  him  his  messenger  “ to  the  Hea- 
then.” Farther,  he  says,  that  when  he  went  up  to  Jeru- 
salem, and  saw  Peter,  James,  and  John,  “ the  pillars”  of 
the  Church  there,  in  the  conference  he  had  with  them, 
“They  added  nothing  to  me,”  that  is,  they  neither  found 
fault  with  his  doctrine,  nor  could  teach  him  any  thing 
more  than  he  had  received  by  revelation  from  Christ ; and 
finally,  that,  so  far  from  being  of  an  inferior  office  or  call- 
ing to  them,  when  Peter  leaned  too  much  to  the  Judaizers 
at  Antioch  “ he  withstood  him  to  his  face.” 

A.  Was  there  then  any  difference  between  St.  Paul’s 
doctrine  and  that  of  St.  Peter  ? 

B.  Certainly  not ; but  the  latter  carried  his  compliance 
with  the  prejudices  of  the  Jews  too  far,  so  as  to  endanger 
that  liberty  which  the  Gospel  gave  to  the  Gentiles  from 
the  yoke  of  the  ceremonial  law.  St.  Peter,  in  this  case, 
evidently  yielded  to  St.  Paul ; and  so  testified  his  agree- 
ment with  him.  The  evil  was,  that  some  of  the  false 
teachers  took  occasion  from  this  instance  of  Peter’s  want 
of  firmness,  to  preach  a doctrine  which  St.  Peter  himself 
rejected,  and,  equally  with  St.  Paul,  abhorred, — the  neces- 
sity of  circumcision  and  legal  observances  in  order  to  justi- 
fication. The  apostle,  therefore,  having  established  his 
authority,  enters  upon  the  proof  that  we  are  justified  by 


CONVERSATION  XXII. 


253 


faith  alone,  and  proceeds  to  illustrate  it,  as  in  the  Epistle 
to  the  Romans,  by  the  example  of  Abraham,  an  instance 
which  concluded  the  whole  case  with  a consistent  Jew, 
because  taken  from  his  own  Scriptures.  Still  farther,  he 
shows  that  the  promise  to  Abraham,  “ In  thee  shall  all  na- 
tions be  blessed,”  was  “ a covenant”  in  which  God  had 
engaged  to  “justify  the  Heathen  through  faith  ;”  and  that 
this  covenant,  “ which  was  confirmed  before  of  God  in 
Christ,”  the  Mosaic  “ law  which  was  four  hundred  and 
thirty  years  after  could  not  disannul.”  He  then  teaches 
that  there  is  no  difference  between  the  uncircumcised 
believing  Gentile,  and  the  believing  Jew  under  this  new 
covenant ; but  that  all  are  “ one  in  Christ  Jesus  and 
that  as  even  the  Jews  themselves  under  the  law  were  rather 
servants  than  sons,  so  for  the  believing  Gentiles,  who  had 
been  made  the  sons  of  God,  and  who  had  received  the 
Spirit  of  adoption,  (“  God  having  sent  forth  the  Spirit  of 
his  Son  into  their  hearts,  crying,  Abba,  Father,”)  to  sub- 
mit to  circumcision  and  Jewish  ordinances,  was  but  to  go 
back  into  a state  of  servitude,  to  forfeit  their  sonship,  and 
thus  to  turn  again  to  “ weak  and  beggarly  elements  ;” — 
weak  as  having  no  efficacy  to  justify,  and  beggarly  as  not 
being  able  to  confer  the  spiritual  riches  of  the  Gospel.  Af- 
ter this  representation,  he  addresses  them  in  a strain  of 
expostulation,  reproof,  exhortation,  entreaty,  and  tender- 
ness, the  variety  and  force  of  which  are  equally  admirable. 

A.  What  is  the  import  of  his  allegory  respecting  Isaac 
and  Ishmael  ? 

B.  It  affords  a most  appropriate  illustration  of  his  argu- 
ment. For  as  the  child  of  the  free  woman  Sarah,  not  the 
child  of  the  bond  slave  Hagar,  was  suffered  to  inherit  ; so 
he  argues,  that  those  under  the  bondage  of  Jewish  rites 
being  slaves , not  sons , could  have  no  right  to  the  heavenly 
inheritance.  He  also  intimates  that  the  effect  of  the  teach- 
ing of  the  Judaizers  had  been  to  destroy  the  moral  purity 
of  the  Galatians,  and  that  they  had  not  only  departed  from 
charity , but  had  also  fallen  into  many  grievous  sins.  This 
leads  him  to  exhibit  a contrasted  catalogue  of  the  “ works 
of  the  flesh”  and  “ the  fruits  of  the  Spirit,”  and  to  warn 
them  by  the  solemn  address,  “ Be  not  deceived,  God  is 
not  mocked,  for  whatsoever  a man  soweth,  that  also  shall 
he  reap  ; for  he  that  soweth  to  the  flesh  shall  of  the  flesh 

22 


254 


WATSOCs’s  CONVERSATIONS. 


reap  corruption  ; but  he  that  soweth  to  the  Spirit  shall  of 
the  Spirit  reap  life  everlasting.”  He  then  unmasks  the 
hypocrisy  of  the  false  teachers  ; whom  he  charges  with 
not  keeping  that  law  for  which  they  professed  to  be  so 
zealous,  and  with  desiring  to  induce  the  Galatians  to  sub. 
mit  to  circumcision,  only  that  they  might  glory  in  having 
proselyted  them,  and  so  avoid  persecution  from  the  Jews 
who  did  not  profess  Christianity.  This  they  wished  to 
make  their  boast : “ But,”  exclaims  the  apostle  in  one  of 
those  fine  passages  which  the  fulness  of  his  heart  so  often 
pours  forth,  “God  forbid  that  I should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ ;”  his  perfect  and  sufficient 
atonement ; “ by  whom  the  world  is  crucified  unto  me, 
and  I unto  the  world  ;”  so  that  I am  not  afraid  of  persecu* 
tion  for  maintaining  the  truth,  and  am  ready  always  to 
offer  myself  up  for  its  sake. 

A.  When  was  the  Epistle  to  the  Ephesians  written? 

B.  About  the  year  61,  during  St.  Paul’s  first  imprison* 
ment  at  Rome.  Beside  a short  visit  of  three  months  which 
he  had  paid  to  Ephesus,  he  spent,  as  we  have  seen,  upward 
of  two  years  in  this  celebrated  city,  where  his  ministry 
was  eminently  successful,  and  where  he  wrought  many 
miracles. 

A.  Where  was  Ephesus  situated? 

B.  It  was  the  capital  of  proconsular  Asia,  and  was 
equally  celebrated  for  its  temple  of  Diana,  and  for  the 
study  of  magic  arts,  for  which,  indeed,  it  had  been  re- 
nowned, as  we  know  from  Heathen  writers,  for  more  than 
a century  before  the  Gospel  visited  it.  A popular  form 
of  incantation,  used  very  generally,  was  called,  " The 
Ephesian  words.” 

A.  You  have  already  mentioned  the  conversion  of  many 
who  used  unlawful  arts  in  this  city  ; do  you  suppose  that 
these  had  been  impostors  ? 

B.  Doubtless  the  credulity  of  men  was  great  in  that  age, 
so  that  they  might  be  made  the  ready  dupes  of  clever  pre- 
tenders ; but  it  is  by  no  means  improbable  that  many  of 
the  wonderful  feats  which  were  performed  by  the  magi- 
cians, and  which  gave  so  much  credit  and  influence  to 
their  pretensions,  were  done  by  the  assistance  of  evil  spi- 
rits, whose  power  over  the  Heathen  world,  before  the  pro- 
pagation of  Christianity,  was  almost  absolute. 


CONVERSATION  XXII.  255 

A.  No  faults  appear  to  be  charged  upon  this  excellent 
primitive  Church  in  this  epistle. 

B.  It  was,  like  all  the  other  first  Churches,  composed 
of  Jews  and  Gentiles,  troubled  by  some  of  the  former,  who 
could  not  easily  admit  that  the  Gentiles  stood  in  an  equal 
Church  relation  to  God  with  themselves.  Several  parts 
of  this  epistle  can  only  therefore  be  explained  in  reference 
to  this  long  agitated  question. 

A.  Please  to  point  them  out. 

B.  The  devout  and  elevated  manner  in  which  the  apostle 
acknowledges  the  Divine  mercy  to  them,  in  the  first  chap- 
ter, is  an  instance.  He  blesses  “ the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  had  chosen  them  in  him  before  the 
foundation  of  the  world,”  and  had  “ predestinated  them  to 
the  adoption  of  children  ;”  having  thus  made  known  “the 
mystery  of  his  will which  “ mystery”  he  farther  explains 
in  chapter  iii,  3-6  : “ How  that  by  revelation  he  made 
known  unto  me  the  mystery,  (as  I wrote  afore  in  few 
words,  whereby  when  ye  read  ye  may  understand  my 
knowledge  in  the  mystery  of  Christ,)  which  in  other  ages 
was  not  made  known  unto  the  sons  of  men,  as  it  is  now 
revealed  unto  the  holy  apostles  and  prophets  by  the  Spirit, 
that  the  Gentiles  should  be  fellow  heirs,  and  of  the  same 
body,  and  partakers  of  his  promises  in  Christ  by  the  Gospel.” 

A.  This  subject  is  also  perhaps  referred  to  when  the 
apostle  so  often  in  this  epistle  compares  the  Church  of 
Christ  to  the  human  body  ? 

B.  Doubtless  it  is ; for  though  to  compare  any  society 
or  fellowship  of  men  to  a body  is  a very  natural  and  com, 
mon  figure  of  speech,  yet  in  this  argument  it  had  a peculiar 
weight.  Christ  is  the  head  of  his  body  the  Church  ; not 
of  two  bodies,  Jews  and  Gentiles,  standing  in  different  re- 
lations to  him,  but  of  the  one  body  the  Church,  composed 
of  the  believers  of  all  nations,  and  all  standing  in  the  same 
relation  to  him.  Hence  such  passages  as  the  following  : 
^ There  is  owe  body  and  one  Spirit,  even  as  ye  are  called 
in  one  hope  of  your  calling.”  “ And  that  he  might  recon, 
cile  both  (Jew  and  Gentile)  unto  God  in  one  body  by  the 
cross,  having  slain  the  enmity  thereby,  and  came  and 
preached  peace  to  you  that  were  afar  off,  and  to  them  that 
were  nigh ; for  through  him  we  both  have  access  by  one 
Spirit  unto  the  Father.” 


256 


watson’s  conversations. 


A.  He  has  a noble  figure,  I also  perceive,  at  the  close 
of  the  second  chapter  taken  from  a temple. 

B.  He  has ; but  not  from  the  temple  of  Diana,  as  some 
commentators  think,  but  from  a temple  which  was  44  the 
habitation  of  God,”  that  is,  the  temple  of  Solomon.  44  And 
are  built  upon  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  cornerstone,  in  whom 
the  whole  building  fitly  framed  together ,”  on  principles 
which  make  both  Jew  and  Gentile  one , “groweth  unto  a 
holy  temple  in  the  Lord.  In  whom  ye,”  Jewish  and  Gen- 
tile believers,  44  are  builded  together , for  a habitation  of 
God  through  the  Spirit.” 

A.  I thank  you  for  this  key  to  the  meaning  of  this 
epistle. 

B.  But  this  will  carry  you  but  a little  way  into  the  true 
interpretation  of  the  apostle’s  doctrine  in  these  statements 
as  to  the  calling  of  the  Gentiles;  They  were  put  in  pos- 
session of  the  external  privileges  of  the  Gospel  by  the 
sending  forth  of  the  ministers  of  Christ  to  break  down  the 
middle  \yall  of  partition,  and  to  preach  to  them  ; but  by 
this  44  calling,”  as  the  apostle  terms  it,  they  were  invited 
to  the  highest  spiritual  blessings,  and  by  faith  they  became 
the  partakers  of  them.  It  is  not  of  merely  outward  reli- 
gious advantages  that  the  apostle  speaks  ; but  of  these  as 
the  actual  instruments  of  a personal  salvation,  which  God 
designed  them  by  this  means  to  receive.  These  blessings 
are  exhibited  in  the  richest  phrase,  and  in  passages  of  the 
highest  eloquence,  in  this  epistle.  They  were  thus  “ cho- 
sen in  Christ,”  according  to  God’s  44  eternal  purpose,”  that 
they  should  be  “ reconciled  to  God,”  be  44  holy  and  without 
blame  before  him  in  love,”  that  they  should  be  44  quickened 
with  Christ,”  and  44  made  to  sit  with  him  in  heavenly  pla. 
ces  and  be  “ created  in  Christ  unto  good  works.”  This 
is  farther  illustrated  by  that  comprehensive  prayer  for 
them,  which  you  will  find  in  chap,  xiv,  22,  with  its  con- 
cluding doxology,  in  which  all  language  seems  to  fail  to 
express  the  apostle’s  mighty  conceptions  of  the  value, 
glory,  and  riches  of  the  spiritual  and  heavenly  blessings 
which  our  44  calling”  offers  to  us  Gentiles,  as  matters  of 
personal  experience. 

A.  With  your  leave,  I will  read  the  passage  : 44  For  this 
cause,  I bow  my  knees  unto  the  Father  of  our  Lord  Jesus 


CONVERSATION  XXII. 


257 


Christ,  of  whom  the  whole  family  in  heaven  and  earth  is 
named,  that  he  would  grant  you,  according  to  the  riches 
of  his  glory,  to  be  strengthened  with  might  by  his  Spirit 
in  the  inner  man ; that  Christ  may  dwell  in  your  hearts 
by  faith.” 

B.  A sense  of  his  presence  being  always  maintained,  and 
his  vital  hallowing  influence  being  always  exerted  there, 
through  a living  faith  in  him. 

A.  “ That  ye,  being  rooted  and  grounded  in  love,”  meta- 
phors, I suppose,  taken  from  the  growth  of  trees,  “ may  be 
able  to  comprehend,  with  all  paints,  what  is  the  breadth 
and  length,  and  depth  and  height ; and  to  know  the  love  of 
Christ  which  passeth  knowledge,  that  ye  might  be  filled 
with  the  fulness  of  God.” 

B.  “ Here,”  says  a pious  critic,  “ by  a bold  and  beautiful 
metaphor,  the  dimensions  of  material  substances  are  raised 
above  their  native  signification,  and  ennobled  by  being 
applied  to  the  mysteries  of  religion  ; and  thus  St.  Paul 
expresses  the  majesty,  the  absolute  and  entire  perfection, 
and  the  immense  charity  of  the  wonderful  work  of  our 
redemption ; the  knowledge  of  which  passeth  all  other 
knowledge,  both  in  its  own  immense  greatness,  and  the 
grand  concern  mankind  has  in  it,  and  can  never  be  so  per- 
fectly known  by  created  understandings,  as  that  they  shall 
either  fully  comprehend,  or  duly  value,  such  an  adorable 
mystery  and  infinite  blessing.”  ( Blackmail .) 

A.  And  the  doxology  to  which  you  referred,  is  equally 
elevated  : “ Now  unto  Him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to 
the  power  that  worketh  in  us,  unto  him  be  glory  in  the 
Church  by  Christ  Jesus,  throughout  all  ages,  world  without 
end ! Amen.” 

B.  And  this  you  are  always  to  bear  in  mind,  that  these 
are  not  merely  elevated  words ; that  the  subject  is  always 
greater  than  the  expression,  however  strong  it  may  be ; 
that  the  spiritual  blessings  promised  us  in  the  Gospel  do 
in  fact  transcend  all  human  thought,  as  well  as  human 
language  ; and  that  their  fulness  can  never  be  exhausted, 
even  in  eternity.  Thus  we  may  be  ever  asking,  and  ever 
receiving,  because  we  ask  from  God,  who  gives  without 
being  exhausted ; we  ask  through  Christ,  whose  merits 
claim  for  us  a grace  which  the  apostle  delights  to  represent 

22* 


258 


watson’s  conversations* 

by  the  terms,  “riches;”  “ unsearchable  riches  “riches 
of  his  glory,”  &c  : and  we  are  under  “ the  working  of  the 
mighty  power”  of  his  Spirit,  “ the  power  that  worketh  in 
us,”  enlarging  the  desires  and  the  moral  capacity  of  be- 
lievers for  ever  to  enjoy  more  and  more  of  God. 

A.  In  chapter  iv,  11,  the  apostle  speaks  of  the  different 
orders  of  ministers  which  Christ  had  appointed  in  his 
Church.  Some  of  these  were,  I presume,  temporary  ? 

B.  All  but  the  last.  It  was  essential  to  an  apostle  to 
have  seen  Christ,  and  from  him  to  have  received  his  com- 
mission to  be  a witness  of  his  resurrection.  . On  this 
ground,  St.  Paul,  you  may  observe,  frequently  defends  his 
own  apostleship  : “ Am  not  I an  apostle  ? Have  I not 
seen  Jesus  Christ  our  Lord  ?”  This  office  therefore  could 
not  extend  beyond  the  life  of  those  who  first  sustained  it. 
“ Prophets”  were  also  temporary  ministers.  They  were 
either  persons  endowed  with  the  gift  of  prophecy,  one  of 
the  miraculous  powers  of  the  first  Churches,  or  more  pro- 
bably, like  “ Apollos,”  their  gift  and  office  was  to  interpret 
the  Old  Testament  Scriptures,  chiefly  with  reference  to  the 
conversion  of  the  Jews,  proving  from  them,  “that  Jesus 
was  the  Christ.”  “Evangelists”  acted  as  the  delegates 
of  the  apostles,  and  by  them  were  vested  with  authority  to 
regulate  the  affairs  of  Churches,  to  repress  disorders,  and 
to  ordain  ministers  over  them.  As  for  their  authority,  it 
appears  to  have  been  derived  from  the  apostles,  and  their 
office  to  have  expired  at  their  own  death ; certain  it  is,  that 
the  term  evangelist  does  not  describe  a permanent  order 
of  ministers,  because  the  apostles  left  no  direction  to  them 
to  ordain  successors.  “ Pastors  and  teachers,”  that  is, 
pastors  who  teach,  were  the  standing  ministers  appointed 
in  the  Church,  and  these  are  sometimes  called  “ bishops” 
or  “ overseers,”  sometimes  “ presbyters  ;”  the  same  order 
of  men  being  intended.  As,  in  the  larger  Churches,  several 
pastors  or  presbyters  were  necessary,  so  they  formed  a 
council,  over  which  the  senior  presbyter,  or  one  elected 
for  eminence  of  piety  or  talents,  presided ; and  to  him  after- 
ward the  term  bishop  came  to  be  exclusively  applied. 

A.  The  presbyters  were  then  something  like  the  rulers 
of  a synagogue,  and  the  bishop,  or  chief  pastor,  like  the 
chief  ruler  of  a synagogue. 

B.  This  model  appears  to  have  been  followed  by  the 


CONVERSATION  XXII. 


259 


apostles ; and  hence,  as  the  chief  ruler  of  a synagogue 
was  called  also  the  angel  of  the  synagogue,  so  the  chief 
or  presiding  presbyter  in  the  primitive  Churches  obtained 
that  appellation  ; as,  in  the  book  of  Revelation,  we  read, 
“To  the  angel,”  or  chief  minister,  “of  the  Church  at 
Ephesus  writer.” 

A.  The  epistles  also  relate  to  matters  of  discipline . 
Since  this  subject  is  connected  with  what  is  now  called 
“ Church  order”  allow  me  to  ask  what  is  meant  by  that 
term  ? 

B.  By  it  is  meant  that  order  and  government  of  the 
Church,  by  means  of  which  it  is  trained  up  in  knowledge 
and  holiness,  rendered  “ the  light  of  the  world,”  and  its 
members  made  meet  for  heaven. 

A.  What  do  the  apostles  teach  on  this  subject  ? 

B.  That  God’s  ministers  are  his  ambassadors  to  the 
world,  to  invite  men  to  be  reconciled  to  God  on  the  terms 
he  proposes,  and  to  denounce  the  punishment  which  must 
follow  their  rejection  ; and  that  they  are  the  “ pastors”  of 
his  Churches,  to  instruct  them  in  wholesome  doctrine,  to 
enforce  upon  them  by  counsel,  exhortation,  and  persuasion, 
the  laws  of  Christ ; to  watch  over  them  with  care,  lest  any 
errors  or  other  evils  come  in  among  them  ; to  comfort  the 
tempted  and  feeble-minded  ; to  warn  the  unruly  ; and  to 
put  away  those  who  dishonour  the  Christian  profession  by 
persevering  in  improper  conduct.  They  teach  also  that  it 
is  the  duty  of  all  who  receive  Christ’s  doctrine,  to  come 
out  from  the  world,  and  to  confess  Christ  by  uniting  them- 
selves to  his  Church  by  public  and  avowed  union  with 
some  branch  of  it ; to  communicate  at  the  Lord’s  table  ; 
to  walk  by  the  laws  of  Christ  in  all  things ; to  pray  for 
their  ministers  ; to  honour  and  uphold  them  in  the  right 
discharge  of  their  office  ; to  observe  the  regular  assembling 
of  themselves  together  ; to  cultivate  brotherly  love  ; to  be 
of  “ one  mind  and  judgment to  avoid  schisms  and  dis- 
putings ; to  communicate  to  the  wants  of  their  poor  brethren, 
and  to  assist  zealously  and  with  constancy  in  promoting  the 
salvation  of  all  men.  On  all  these  topics  the  apostolic 
directions  are  very  copious  and  explicit. 

A.  What  more  is  there  particularly  noticeable  in  this 
epistle  ? 

B.  It  is,  throughout,  full  of  beautiful  and  affecting 


260 


watson’s  conversations. 


passages ; and  you  may  remark  especially  those  representa- 
tions of  the  moral  state  of  Heathens,  of  which  the  Ephesians 
were  reminded,  in  order  to  excite  their  gratitude  to  Christ, 
who  had  rescued  them  from  it.  Here  are  none  of  those 
soft  and  palliating  views  of  superstition  and  idolatry  which 
you  find  in  some  writers.  The  Ephesians  in  their  pagan 
state  were  “ dead  in  trespasses  and  sins,”  “ afar  off,” 
“ aliens,”  64  having  no  hope,  and  without  God  in  the  world.”- 
You  will,  no  doubt,  also  notice  his  exhortations  to  relative 
duties,  and  the  forcible  manner  in  which  he  urges  them  ; 
and  you  can  scarcely  pass  unnoticed  his  vigorous  descrip- 
tion of  the  Christian’s  warfare,  and  the  metaphors  taken 
from  the  armour  of  the  soldiery  of  that  time,  with  which 
the  epistle  concludes.  Mark  first  your  enemies.  The 
grand  leader  of  them  is,  “ the  devil,”  who,  like  a skilful 
commander,  has  his  “ wiles,”  his  various  stratagems  and 
arts  to  overcome.  Under  him  are  ranged  our  other  ene- 
mies ; for  we  war  “ not  against  flesh  and  blood  ;”  that  is, 
not  only  with  flesh  and  blood,  but  “ against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of  this 
world,  against  spiritual  wickedness  in  high  places.” 

A.  What  may  be  his  meaning  ? 

B.  He  clearly  shows  a subordination,  order,  and  govern- 
ment among  evil  spirits,  with,  which  we  are  not  made 
acquainted,  farther  than  by  the  enunciation  of  the  fact. 
The  terms,  however,  show  a system  of  temptation  orga- 
nized against  us  by  invisible  and  malignant  powers,  which 
we  cannot  resist  but  in  that  armour  of  God  which  the 
apostle,  therefore,  so  solemnly  exhorts  us  to  put  on. 

A.  The  parts  of  this  armour  he  himself  explains  ; and 
the  description,  I perceiye,  is  taken  from  the  ancient 
military  defensive  and  offensive  weapons, — the  helmet,  the 
girdle,  the  breastplate,  the  sandal  defended  by  iron  or  brass, 
the  shield,  and  the  sword  used  for  close  combat. 

B.  And  that  which  they  represent,  are  “ truth  “right- 
eousness “peaces”  “faith;”  “salvation;”  or,  as  the 
apostle  elsewhere  explains  the  helmet,  “the  hope  of  salva- 
tion ;”  and  knowledge  of  “ the  word  of  God,”  which  is 
that  sword  of  the  Spirit  whose  edge,  when  wielded  by  our 
Lord  in  his  temptation,  the  tempter  so  keenly  felt. 

A.  In  this  armour  the  Christian  must  surely  conquer? 

B.  No,  not  by  the  armour  only,  but  by  strength  from 


CONVERSATION  XXII. 


261 


above  to  keep  it  on,  and  courageously  to  use  it ; and  hence 
the  apostle  adds,  “ Praying  always  with  all  prayer,”  &c. 

A.  Who  were  the  Philippians,  to  whom  the  next  epistle 
is  addressed  ? 

B.  They  were  inhabitants  of  Philippi,  a city  of  Mace- 
donia, so  called  from  King  Philip.  The  Gospel  was  first 
preached  there  by  St.  Paul,  about  the  year  51.  The  Philip- 
pians having  heard  of  St.  Paul’s  imprisonment  at  Rome, 
sent  Epaphroditus,  one  of  their  members,  to  convey  to  him 
the  assurances  of  their  affection,  and  to  offer  him  a sup- 
ply of  money  for  his  necessities ; and  by  him  this  instruc- 
tive epistle  was  returned,  about  the  year  61,  or  62.  It 
breathes  throughout  the  spirit  of  true  pastoral  tenderness 
toward  a very  beloved  Church. 

A.  In  the  first  chapter  I perceive,  beside  some  very 
beautiful  and  highly  spiritual  petitions  which  he  offers  up 
for  the  Philippian  Church,  the  apostle  appears  anxious  to 
assure  them  that  his  imprisonment  had  “ fallen  out  rather 
for  the  furtherance  of  the  Gospel.” 

B.  This  was  a consolatory  topic,  especially  to  weak 
believers,  who  might  think  that  the  imprisonment  of  so 
great  an  instrument  of  spreading  and  defending  the  Gospel 
might  greatly  check  its  progress.  You  see,  however,  that 
God  can  carry  on  his  work  by  his  servants  whether  at 
liberty  or  in  bonds  ; for  the  imprisonment  of  St.  Paul  for 
the  sake  of  Christ  appears  to  have  produced  religious 
inquiries  even  “in  the  palace”  of  Caesar,  and  “ in  all  other 
places.”  Among  the  great,  too,  it  is  probable  that  several 
converts  were  made  ; so  that  “ the  brethren”  at  Rome  were 
encouraged,  by  the  example  of  the  apostle,  to  preach  the 
word  with  greater  boldness  themselves. 

A.  Some,  however,  he  informs  us,  preached  Christ  out 
of  contention,  and  in  opposition  to  himself. 

B.  These  were  probably  Jewish  teachers,  like  those  who 
distracted  other  Churches,  and  who  would  not  be  well  dis- 
posed to  the  apostle  because  of  his  being  the  champion  of 
the  equality  of  the  Gentile  believers  ; a doctrine  which  he 
had  largely  laid  down  in  his  epistle  to  the  Church  at  Rome 
written  a few  years  before. 

A.  His  joy  in  the  fact  that  Christ  was  preached,  although 
the  zeal  of  these  preachers  might  be  much  excited  by  a 
desire  to  turn  the  attention  of  the  Christians  of  Rome  from 


262 


watson’s  conversations. 


St.  Paul’s  “ hired  house”  to  the  places  where  they  them- 
selves addressed  their  congregations,  and  might  be  occa- 
sionally accompanied  by  animadversions  upon  himself, 
appears  a noble  proof  of  his  public  spirit. 

B.  It  is  so  ; and  it  argues  no  small  degree  of  the  influ- 
ence of  Christianity  upon  our  minds,  when  we  can  lose 
all  selfish  considerations  in  the  advancement  of  “ the  com- 
mon salvation.” 

A.  From  some  expressions  which  follow,  it  would  seem 
that  St.  Paul  was  doubtful  as  to  the  issue  of  his  trial  before 
Caesar. 

B.  But  he  gives  us  an  impressive  example  of  the  truly 
devoted  Christian  ; he  is  concerned  to  live  only  to  be  use- 
ful, otherwise  he  desires,  as  to  all  personal  reasons,  “ to 
depart  and  to  be  with  Christ,”  which  he  knew  would  be 
“ far  better.”  In  all,  however,  he  had  but  one  end,  “ that 
Christ  should  be  magnified  in  his  body  whether  by  life  or 
by  death.”  And  how  truly  exempt  from  care  and  fear  is 
that  Christian  who  can  say  with  him,  “ For  me  to  live  is 
Christ,  and  to  die  is  gain!” 

A.  In  the  next  chapter  the  apostle  is  very  urgent  in  his 
affectionate  persuasives  to  love  and  unity. 

B.  Nor  must  you  overlook  the  prominence  which  he 
gives  to  humility ; a grace,  the  cultivation  of  which  we  are 
all  too  apt  to  neglect,  so  that  sins  against  humility  do  not 
so  deeply  pierce  our  consciences  as  sins  against  many  of 
the  other  virtues  of  Christianity. 

A.  And  yet  it  is  said,  “ God  resisteth  the  proud,  and 
giveth  grace  to  the  humble.” 

B.  Here,  too,  the  apostle  connects  “ strife  and  vain- 
glory” together,  and  thus  teaches  us  the  source  of  almost 
all  dissensions  in  the  Church ; he  prescribes  also  the  true 
guard  against  all  “ schisms”  in  the  body  of  Christ. 

A.  I presume  you  refer  to  his  exhortation,  44  In  lowliness 
of  mind  let  each  esteem  others  better  than  himself” 

B.  And  do  you  mark  the  great  and  affecting  argument 
by  which  he  enforces  this  “lowliness  of  mind”  upon  us? 

A.  It  is  taken  from  the  humiliation  of  our  Lord,  “ who 
being  in  the  form  of  God,  thought  it  not  robbery  to  be 
equal  with  God,  but  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a servant,  and  was  made  in  the 
likeness  of  man,  and  being  found  in  fashion  as  a man,  he 


CONVERSATION  XXII.  263 

humbled  himself  and  became  obedient  unto  death,  even 
the  death  of  the  cross.” 

B.  These  words  also  contain  incidentally  the  most  un- 
equivocal declaration  of  the  absolute  divinity  of  our 
Saviour,  so  that  it  has  been  well  said,  they  alone  are  suffix 
cient  for  the  refutation  of  all  heresies  against  the  person 
of  our  Lord  Jesus  Christ.  “ It  is  evident,”  says  a learned 
prelate,  “from  this  scripture  that  Christ  was  as  much  in 
the  form  of  God,  as  in  the  form  of  a servant,  and  did  as 
really  subsist  in  the  Divine  nature  as  in  the  nature  of  man. 
For  he  was  so  in  the  form  of  God  as  thereby  to  be  equal 
with  God ; but  no  other  form  beside  the  essential,  which 
is  the  Divine  nature  itself,  could  infer  an  equality  with  God. 
There  can  be  but  one  infinite,  eternal,  and  independent 
Being  ; and  there  can  be  no  comparison  between  that  and 
whatsoever  is  finite,  temporal,  and  depending.  He  there- 
fore who  did  think  himself  equal  with  God,  as  being  in  the 
form  of  God,  must  be  conceived  to  subsist  in  that  one 
infinite,  eternal,  and  independent  nature  of  God.” 

A.  This  is  most  evident ; but  I remark  that  St.  Paul 
breaks  away  from  the  humiliation  of  our  Lord  into  the 
most  lofty  description  of  his  exaltation  to  the  highest  glory, 
and  his  universal  dominion  over  all  creatures. 

B.  These  rapid  transitions  characterize  the  writings  of 
St.  Paul,  and  form  one  of  those  peculiarities  which  must 
be  kept  in  view  by  the  reader,  who  will  not  so  well  in- 
terpret him  unless  he  familiarize  himself  to  his  manner. 
When  the  glory  of  Christ’s  person ; the  greatness  of  his  love 
to  man ; the  riches  of  his  grace,  and  his  mediatorial  ex- 
altation, come  before  him,  his  spirit  always  appears  to 
kindle  with  these  great  subjects  ; and,  in  the  powerful 
passages  which  under  such  emotions  he  writes,  he  lays 
down  the  most  important  doctrines,  and  presents  them 
under  views  the  most  illustrative  and  striking. 

A.  What  is  the  meaning  of  the  apostle  when  he  says, 
chap,  ii,  17,  “ Yea,  and  if  I be  offered  upon  the  sacrifice 
and  service  of  your  faith,  I joy  and  rejoice  with  you  all  ?” 

B.  This  passage  is  another  instance  that  St.  Paul  was 
familiar  with  the  prospect  of  martyrdom,  and  not  only 
calmly  contemplated,  but  joyfully  anticipated  it.  The  allu- 
sion which  he  here  makes  is  to  the  Jewish  sacrifices. 
They  were  prepared  for  the  altar  on  which  they  were 


264 


watson’s  conversations. 


offered  by  the  Levites  and  priests;  this  was  their  “service;” 
and  a libation  of  wine  or  oil  was  also  poured  upon  the 
sacrifice.  If,  then,  says  the  apostle,  I can  but  render  you 
Gentiles  an  acceptable  sacrifice  to  the  Lord,  should  my 
blood  be  poured  out  as  the  libation  upon  this  sacrifice,  I 
should  rejoice  to  die  in  your  service,  and  for  the  confirma- 
tion of  your  faith.  Zeal  for  God,  affection  for  them,  and 
regard  to  their  salvation,  could  not  be  more  strongly  or 
more  elegantly  expressed. 

A.  The  third  chapter  appears  to  be  intended  to  warn 
them  against  those  constant  troublers  of  the  primitive  Gem 
tile  Churches,  the  Jewish  zealots. 

B.  And  the  means  which  the  apostle  adopts  to  prevent 
the  Philippians  from  being  seduced  into  a dependence  upon 
the  Mosaic  institutions  is  the  most  convincing  ; he  places 
his  own  example  before  them,  as  that  of  a man  who  had 
been  most  zealous  for  the  law ; who  had  studied  Jewish 
literature  with  the  utmost  care  ; who  had  been  of  the 
strictest  sect  of  adherents  to  the  law,  the  Pharisees  ; and 
whose  zeal  for  the  law  and  connections  in  life  had  opened 
to  him  the  fairest  prospects  of  honour  and  advantage;  and 
yet  he  had  counted  all  loss  for  “ the  excellency  of  the 
knowledge  of  Christ,”  and,  so  far  from  having  repented  of 
this  after  so  long  an  experience,  he  still  “ counted  them 
but  dung  that, he  might  win  Christ,  and  be  found  in  him, 
not  having  his  own  righteousness  which  was  of  the  law, 
but  the  righteousness  which  was  of  God  by  faith.” 

A.  Then  follows,  I perceive,  one  of  those  allusions  to 
the  public  foot  races  of  the  Greeks,  to  which  you  have 
already  referred. 

B.  Yes  ; you  see  this  great  apostle  still  in  the  full  effort 
of  his  high  career.  “ Not  as  though  I had  already  attained, 
or  were  already  perfect ,”  a term  used  by  the  Greeks  for 
the  racer  who  had  arrived  at  the  goal ; “ but  I follow  after, 
that  I may  apprehend  that  for  which  I am  apprehended  of 
Christ  Jesus,”  that  is,  that  I may  lay  hold  of  my  crown, 
of  which  I do  not  reckon  myself  sure  until  I have  it  in 
actual  possession.  “ This  one  thing  I do,”  being  intent 
on  one  thing  only,  “ forgetting  those  things  which  are 
behind,  and  reaching  forth,”  the  natural  action  of  an  eager 
racer,  who,  whether  on  foot  or  in  the  chariot  race,  bends 
forward,  “to  those  things  which  are  before,  I press  toward 


CONVERSATION  XXIII.  265 

the  mark,”  the  goal,  above  which  the  judges  sat,  “ for  the 
prize  of  my  high  calling  of  God  in  Christ  Jesus. 

A.  What  was  that  “ care”  of  the  Philippians  for  the 

apostle,  which  he  mentions  in  chapter  iv,  10  ? t 

B.  The  supply  of  money  which  they  had  sent  to  their 
venerated  friend  and  father  in  his  imprisonment ; and  the 
handsome  and  dignified  manner  in  which  he  acknowledges 
the  favour,  is  worthy  your  attention : “ But  I rejoice  in  the 
Lord  greatly,  that  now  at  the  last  your  care  of  me  hath 
flourished  again  ; wherein  ye  were  also  careful,  but  yc 
lacked  opportunity.  Not  that  I speak  in  respect  of  want : 
for  I have  learned,  in  whatsoever  state  I am,  therewith  to 
be  content.  I know  both  how  to  be  abased,  and  I know 
how  to  abound  : every  where,  and  in  all  things  I am  in- 
structed both  to  be  full  and  to  be  hungry,  both  to  abound 
and  to  suffer  need.  I can  do  all  things  through  Christ 
which  strengthened  me.”  So  grateful  was  this  great  man 
for  every  token  of  Christian  affection  from  the  Churches  ; 
and  he  was  so  truly  great  that  he  could  enjoy  his  fulness 
with  sanctity,  and  bear  his  wants  without  complaining. 


CONVERSATION  XXIII. 

Epistles  to  the  Colossians  and  Thessalonians. 

A.  Who  were  the  Colossians  ? 

B.  The  Christians  of  Colosse,  a city  of  Phrygia,  in 
&sia  Minor.  The  Colossians,  also,  like  the  Philippians, 
having  heard  of  St.  Paul’s  imprisonment  at  Rome,  send 
Epaphras  thither  to  inform  him  of  their  affairs,  and  to 
inquire  respecting  his  welfare.  Epaphras  was  cast  into 
prison  at  Rome,  having,  it  is  supposed,  provoked  the  dis- 
pleasure of  the  government  by  his  zeal  in  preaching  the 
Gospel.  The  apostle  therefore  sent  this  epistle  by  Tychi- 
cus  and  Onesimus,  about  the  same  time  as  he  transmitted 
that  to  the  Philippians  by  Epaphroditus. 

A.  What  are  the  leading  topics  treated  upon  in  this 
epistle  ? 

B.  It  bears  a great  resemblance  to  the  Epistle  to  the 
Ephesians  in  those  parts  which  relate  to  the  spiritual  bless- 
ings, into  the  enjoyment  of  which  Christianity  introduces 
believers,  and  in  those  practical  and  relative  duties  which 

23 


266 


WATSON’S  CONVERSATION'S. 


it  so  largely  enforces ; but  the  doctrinal  parts  are  dissimilar, 
and  show  that  the  Church  of  Colosse,  and  the  neighbour, 
ing  Church  of  Laodicea,  to  which  St.  Paul  directs  his 
epistle  to  be  sent,  were  exposed  to  danger  from  a variety 
of  false  doctrines. 

A.  What  does  the  apostle  mean  by  “the  philosophy  and 
vain  deceit,”  against  which  the  Colossians  are  warned  ? 

B.  It  is  not  likely  that  the  apostle  referred  to  one  parti- 
cular system,  or  sect.  That  age  was  remarkable  for  an 
affectation  of  philosophic  wisdom,  and  for  eager  and  end- 
less disputations  on  angels ; on  (eons,  a species  of  imagi- 
nary  superior  beings,  immediately  emanating  from  God, 
and  possessed  of  various  powers  and  offices  ; on  the  cre- 
ation of  the  world  ; on  an  eternal  good  and  evil  principle  ; 
on  the  origin  and  cause  of  evil ; on  fate,  free  will,  the 
influence  of  matter  on  morals,  and  a thousand  other 
minuter  points  and  distinctions,  to  each  of  which  was 
attached  the  greatest  importance  ; so  that  strenuous  efforts 
were  made  by  each  teacher  of  philosophy  to  gain  disciples 
in  order  to  increase  his  own  honour  and  that  of  his  sect. 
The  Platonists  of  Alexandria  had  formed  themselves  into 
several  divisions,  and  had  mingled  various  Jewish  opinions 
and  traditions  with  their  speculations ; the  Hellenistic  Jews 
had  compounded  a system  out  of  the  Greek  and  oriental 
philosophy,  and  their  own  cabalistic  and  allegorizing 
dreams  ; and  the  sect  of  the  Gnostics,  so  called  from  their 
affectation  of  superior  and  certain  knowledge,  and  who  had 
amalgamated  some  Christian  doctrines  with  the  impious, 
mystic,  or  ridiculous  tenets  they  had  adopted  from  every 
other  quarter,  were  now  perhaps  beginning  to  spread  their 
baneful  influence  in  the  Churches.  This  show  of  wisdom, 
recommended  often  by  logical  subtlety  and  by  a captivating 
eloquence,  placed  many  of  the  primitive  Churches  in 
danger ; and  especially  when  popular  teachers  among 
themselves  professed  to  exalt  Christianity  to  the  dignity, 
as  they  thought,  of  philosophy,  and  to  show  its  agreement 
with  the  leading  principles  of  the  system  adopted  by  the 
celebrated  philosophers  of  the  day.  The  effect  as  to  doc- 
trine was,  that  the  truths  of  the  Gospel  began  to  be  inter- 
preted mystically,  or  allegorically,  in  order  to  make  them 
accord  with  these  wild  and  visionary  schemes  ; so  that  its 
simplicity,  truth,  and  efficacy  were  at  once  subverted,  while 


CONVERSATION  XXIII. 


207 


the  moral  effect  was  to  occupy  the  attention  with  unprofit- 
able and  endless  disputation ; to  turn  men  from  the  mar- 
vellous light  of  the  Gospel,  into  the  dark  and  bewildering 
mazes  of  Heathen  speculation  on  abstract  subjects ; and 
to  seduce  the  heart  and  conduct  from  the  sanctifying 
control  of  the  Gospel  of  Christ,  leaving  them  to  their  own 
unchecked  corruption,  and  to  the  infection  of  a grossly 
immoral  state  of  society.  Hence  it  is  that  the  apostles 
so  constantly  connect  the  influence  both  of  the  philoso- 
phizing and  Judaizing  teachers  which  infested  the  primitive 
Churches,  not  only  wTith  the  loss  of  simplicity  and  good 
temper,  but  with  great  and  flagrant  vices  of  this  you  will 
see  many  instances  in  the  subsequent  epistles  of  St.  Paul. 
Almost  all  the  false  teachers  whom  St.  Paul  opposes, 
appear  to  have  been  of  licentious  habits  ; to  have  endea- 
voured to  justify  a lax  and  unholy  conduct  by  some  per- 
verted principle  of  religion ; and  thus  to  corrupt  the  man- 
ners, as  well  as  the  opinions,  of  Christians. 

A.  This  contest  between  true  Christianity,  and  a system 
corrupted  and  debased  by  this  admixture  of  philosophy  and 
demonology,  continued,  I believe,  for  a considerable  time 
after  the  death  of  the  apostles  ? 

B.  But  the  principles  laid  down  in  the  apostolic  epistles, 
laid  a firm  ground  from  which  the  champions  of  truth  among 
the  early  fathers  assailed  the  various  heresies  of  this  kind 
which  from  time  to  time  appeared ; and  with  such  success, 
that  the  most  popular  systems,  known  afterward  under  the 
general  name  of  Gnosticism,  and  which  were  springing  up 
in  the  time  of  the  apostles,  came  at  length  to  be  so  greatly 
forgotten,  that  it  has  required  much  investigation  on  the 
part  of  the  learned  to  obtain  from  various  scattered  sources 
any  tolerable  account  of  the  leading  opinions  which  distin- 
guished the  various  philosophic  sects,  whose  teachers 
troubled  the  early  Churches.  Errors  of  another  kind  were 
indeed  introduced,  which  afterward  led  to  apostasy  ; but 
the  great  principles  which  had  been  brought  directly  out  of 
the  Greek  and  oriental  philosophy,  such  as  the  eternity  of 
matter  ; the  impossibility  of  a creation  out  of  nothing  ; the 
necessary  power  of  sin  in  souls  while  united  to  matter  ; the 
forming  of  the  material  world  by  an  evil  deity ; the  necessary 
and  eternal  opposition  between  Christ  the  Restorer,  and 
the  subordinate  malignant  deity  who  had  formed  the  world  ; 


268 


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the  existence  of  the  body  of  Christ  in  appearance  only, 
because  they  could  not  conceive  that  he  would  ally  him- 
self to  a material  body  ; and  the  denial  of  a literal  resur- 
rection of  the  body  arising  from  the  notion  of  the  inhe- 
rent evil  in  all  matter ; — these  and  some  others  were  at 
length  banished  from  the  Church.  They  did  not  first  arise 
out  of  the  Church,  you  are  to  observe,  for  they  existed  long 
before  in  various  forms  ; but  for  a considerable  time  they 
troubled  it,  and  created  schisms.  The  stand  which  Chris- 
tianity made  against  these  principles,  false  in  philosophy 
and  most  pernicious  in  their  influence  upon  morals,  there 
is  no  doubt,  laid  the  foundation  of  that  better  philosophy 
for  which  later  times  have  been  celebrated  ; and  by  its 
steady  support  of  a few  great  first  principles  as  to  the  Divine 
nature  ; the  creation  out  of  nothing  ; the  unity  and  supre- 
macy of  the  Godhead  ; the  passive  nature  of  matter,  &c ; 
it  at  once  rescued  man’s  intellect  from  the  dominion  of  a 
wild  imagination,  and  placed  morals  on  the  ground  of  ob- 
ligation and  responsibility. 

A.  There  is  probably  some  allusion  to  the  Gnostic  errors 
in  the  first  chapter  of  this  epistle,  where  Christ  is  said  to 
have  created  the  angels. 

B.  This  philosophy  abounded  in  wild  imaginings  as  to 
angels  and  other  beings  superior  to  them,  some  of  whom 
were  supposed  to  have  emanated  from  God  countless  ages 
before  time  began  ; and  there  is  reason  to  believe,  that,  in 
the  attempts  made  to  accommodate  Christianity  to  it,  our 
Lord  had  been  assumed  to  be  one,  perhaps  the  first,  of 
these  emanations.  The  apostle  therefore  for  ever  fenced 
Christianity  against  this  insidious  offer  of  compromise 
between  it  and  the  philosophy  of  the  world  by  asserting, 
not  only  that  Christ  “created  all  things,”  but  that  in  this 
he  included  things  “ in  heaven,”  as  well  as  things  “ in 
earth;”  all  “invisible”  things,  as  well  as  “ visible;”  all 
real  existences,  however  high,  whether  “ thrones  or  domi- 
nions or  principalities  or  powers,”  in  which  terms  he 
includes  all  the  orders  of  superior  intelligences.  He  states 
farther,  that  he  “ is  before  all  things,  and  that  by  him  all 
things  consist,”  that  is,  they  have  a being  wholly  dependent 
upon  him.  The  philosophers  offered  to  exalt  Christ  into 
the  first  rank  of  many  glorious  beings  who  in  eternity 
emanated  from  the  Father.  But  St.  Paul  indignantly  spurns 


CONVERSATION  XXIII. 


269 


the  overture,  and  asserts  that  Christ  is  the  eternal  Son ; 
and  that  so  far  from  any  other  being  emanating  from  the 
Father,  not  one  of  them  was  so  produced  ; but  that  they 
came  into  being  in  the  mode  of  creation , and  that  not 
only  “ by  the  Son,”  but  “ for  him,”  to  be  his  subjects  and 
servants. 

A.  No  words  could  place  this  fundamental  and  all-im- 
portant doctrine  in  a stronger  light.  But  i~  chapter  ii, 
he  appears  to  guard  them  against  the  Jewish  teachers. 

B.  These  might  be  philosophizing  teachers  also,  for  the 
Jews,  I have  said,  were  in  that  day  greatly  infected  with 
this  kind  of  philosophy,  which  they  studied  in  the  Greek 
cities  ; and  yet  were  often  furiously  zealous  for  the  forms 
of  the  ceremonial  law.  They  wished  to  seduce  the  Gen- 
tile Christians  to  the  observance  of  Jewish  Sabbaths,  ho-  • 
lidays,  and  new  moons,  and  to  submit  to  that  great  sign  of 
proselytism, — circumcision.  But  the  apostle  dissipates 
the  whole  by  declaring  that  believers  were  “ complete”  in 
Christ,  and  needed  nothing  for  edification  or  salvation, 
but  faith  in  him,  the  gift  of  his  Spirit,  and  obedience  to 
his  laws.  For  the  same  reason  he  cautions  them  against 

“ worshipping  angels,”  which  the  Jews  of  that  corrupt  age 
practised  and  taught ; — a practice  which  he  denounces  as 
a renunciation  of  Christ  as  “ the  Head  ;”  to  whom,  there- 
fore, all  honour  and  worship  must  be  paid,  and  on  whom 
exclusively  all  trust  ought  to  rest. 

A.  Does  not  this  prohibition  lie  as  forcibly  against  the 
popish  worship  of  angels  1 

B.  Most  undoubtedly  ; and  when  the  apostle  guards  the 
Colossians  against  being  beguiled  into  this  practice  by  “ a 
voluntary  humility,”  because  those  ancient  deceivers  pre- 
tended that  we  were  not  worthy  to  draw  near  to  God, 
through  Christ,  without  first  applying  ourselves  to  angels ; 
he  exposes  the  hollowness  of  the  same  pretext  which  the 
Church  of  Rome,  to  this  day,  sets  up  for  its  worship  of 
saints  and  angels,  in  order  to  gain  them  over  to  become 
mediators  for  the  guilty  : — “ There  is  one  God,  and  one 
Mediator  between  God  and  man,  the  man  Christ  Jesus.” 

A.  The  remainder  of  the  epistle  contains  exhortations 
to  various  duties. 

B.  And  I would  advise  you  to  commit  the  third  chapter 
to  memory,  that  its  important  directions  may  never  be 

23* 


270 


watson’s  conversations. 


absent  from  your  mind.  With  this  view  many  of  the 
practical  parts  of  St.  Paul’s  epistles  might  also  most  pro- 
fitably be  got  off  by  heart  by  young  persons  ; but  this 
chapter  has  a peculiar  variety  in  its  beautiful  and  heavenly 
exhortations.  Spiritual  mindedness,  the  mortification  of 
the  sinful  appetites  of  the  body,  the  laying  aside  of 
“ anger,  malice,  blasphemy,”  that  is,  censorious  speaking, 
impure  conversation  and  lying,”  the  cultivation  of  “ meek- 
ness, humbleness  of  mind,  forbearance,”  and  other  benevo- 
lent affections,  storing  the  mind  richly  with  the  word  of 
God,  singing  his  high  praises  in  social  companies,  doing 
all  things  to  the  glory  of  God,  and  various  relative  duties, 
are  the  subjects  of  apostolic  exhortation  in  this  instructive 
chapter,  and  are  at  once  expressed  with  the  most  attrac- 
tive simplicity,  and  enforced  by  the  most  persuasive  and 
commanding  motives.  Read  these  Divine  counsels,  my 
dear  young  friend,  with  greater  attention  than  ever ; and 
make  it  the  subject  of  your  earnest  and  constant  prayers, 
that  you  may  have  grace  fully  to  order  your  principles, 
your  temper,  and  your  conduct  by  them. 

A.  The  next  epistle  is  addressed  to  the  Thessalonians. 

We  have  an  account  of  the  introduction  of  the  Gospel 

into  that  city,  (which  was,  I believe,  at  that  time  the  capi- 
tal of  Macedonia,)  in  Acts  xvii,  1-9 ; and  of  St.  Paul’s 
expulsion  by  the  tumult  excited  by  the  unbelieving  Jews. 
When  was  this  epistle  written  ? 

B.  From  Thessalonica  St.  Paul  went  to  Berea,  and 
from  thence  to  Athens.  From  Athens  he  sent  Timothy 
to  Thessalonica,  to  confirm  the  new  converts.  Upon 
Timothy’s  rejoining  St.  Paul,  some  time  afterward,  at 
Corinth,  it  is  supposed  that  the  apostle  wrote  this  epistle 
grounded  upon  the  favourable,  and,  to  St.  Paul,  the  very 
joyful,  report  which  Timothy  had  made  of  their  spiritual- 
ity and  steadfastness.  This  is  supposed  to  have  been  the 
first  written  of  St.  Paul’s  epistles,  and  to  bear  date  about 
A.  D.  48. 

A.  It  does  not  appear  to  have  any  references  to  the 
questions  raised  in  other  Churches  by  Judaizing  teachers. 

B.  The  reason  probably  is,  that  this  Church  was  com- 
posed  almost  exclusively  of  Gentile  converts. 

A.  What  are  its  particular  characters  ? 

B.  The  First  Epistle  to  the  Thessalonians  is  written  in 


CONVERSATION  XXIII. 


271 


a strain  of  great  commendation,  earnestness,  and  affection ; 
and  has  a striking  passage  on  the  general  resurrection, 
which  communicates  some  deeply  interesting  particulars 
as  to  that  event.  Christians  are  forbidden  to  indulge  in 
that  excessive  lamentation  for  the  dead  which  character- 
ized the  Gentiles,  who  sorrowed  as  men  who  had  “ no 
hope and  in  order  to  console  them  under  the  death  of 
their  friends,  the  Thessalonians  are  assured  that  “ them 
which  sleep  in  Jesus  will  God  bring  with  him,”  at  his 
second  coming.  He  then  reveals  to  them  and  to  the 
Church  the  following  particulars ; — that  the  saints  who 
are  alive  when  Christ  shall  come,  shall  not  be  changed  as 
to  their  bodies  and  glorified  before  those  who  have  died  in 
the  Lord  shall  rise  from  the  grave.  They  “shall  not  pre- 
vent,” or  go  before,  them  that  sleep  ; but  “ the  dead  in 
Christ  shall  rise  first ;”  that  is,  before  the  living  saints 
shall  be  transformed  and  ascend  to  meet  him  ; so  that  the 
whole  Church  shall  be  glorified  at  once  : “ Then  we  which 
are  alive  and  remain  shall  be  caught  up  together  with  them 
in  the  clouds,  and  so  shall  be  for  ever  with  the  Lord.”  The 
whole  scene,  as  here  represented,  is  wonderfully  impres- 
sive. “ The  Lord  himself  descends  from  heaven  with  a 
shout,”  the  shout  of  the  thousand  times  ten  thousand  who 
attend  his  glorious  second  advent,  and  usher  it  in  by  their 
acclamations ; and  with  “ the  voice  of  the  archangel,” 
some  particular  and  exalted  9m gel,  excelling  all  the  rest  in 
elevation  of  nature  and  office,  and  acting  as  the  leader  and 
marshal  of  the  ministering  host  ; and  with  “ the  trump  of 
God ;”  that  very  sound  which  struck  so  much  dread  into 
the  Israelites,  when  the  law  was  given ; so  that  they  said, 

“ Let  not  God  speak  to  us  any  more,  lest  we  die.”  What 
a scene  to  be  disclosed  in  an  instant  to  the  wicked  ! What 
sounds  to  burst  at  once  upon  them  in  the  midst  of  their 
business  and  pleasures?  “They shall  wail” says  another 
apostle,  “because  of  him.”  Not  so  ‘Uhe  saints  who  are 
alive  at  his  coming.”  They  “ assure  their  hearts  before 
him,”  and  wait  the  issue.  The  dead  in  Christ  then  rise ; 
in  the  same  moment  the  yet  mortal  living  are  “ changed ;”  „ 
and  the  whole  redeemed  host,  invested  with  glory  and  im- 
mortality, ascend  “to  meet  the  Lord  in  the  air,  and  so,” 
after  their  public  justification,  and  the  condemnation  of  the 
wicked,  “shall  be  for  ever  with  the  Lord.” 


272 


watson’s  conversations. 


A.  This  grand  event,  which  shall  close  the  history  of  our 
world,  ought  surely  never  to  be  absent  from  our  thoughts. 

B.  And  let  us  never  forget  that  the  only  true  work  of 
our  life  is,  to  give  “ all  diligence  that  we  may  be  found  of 
Him  in  peace,  without  spot  and  blameless.”  Found  by 
Christ  we  must  be : let  us  “ watch  and  pray  always,”  that 
we  may  be  “found  in  him.” 

A.  What  is  there  remarkable  in  the  Second  Epistle 

TO  THE  THESSALONIANS? 

B.  From  what  the  apostle  had  said,  in  his  first  epistle, 
on  the  final  judgment,  they  had  erroneously  concluded  that 
“ the  day  of  Christ”  was  very  near,  even  “ at  hand  ;”  and 
the  correction  of  this  misconception  leads  the  apostle  to 
pronounce  a most  distinct  and  important  prophecy  respect- 
ing a grand  “ apostasy”  in  the  Church,  and  the  rise,  reign, 
and  ultimate  destruction  of  “ the  man  of  sin  ;”  all  which 
events  he  informs  them,  must  take  place  before  the  end  of 
time  and  the  coming  of  Christ  to  judgment. 

A.  Thus  in  St.  Paul  the  spirit  of  prophecy  was  added 
to  his  other  “ spiritual  gifts.” 

B.  And  his  apostolic  office  and  inspiration  have  been 
confirmed  to  all  ages,  by  the  accomplishment  of  the  pro- 
phetic part  of  his  writings. 

A.  What  power  is  represented  by  “ the  man  of  sin,  the 
son  of  perdition,”  mentioned  chapter  ii,  3 ? 

B.  “ The  falling  away,”  or  apostasy,  spoken  of  immedi- 
ately before,  shows  that  this  power  was  not  either  Heathen 
or  Mohammedan.  Only  the  Church  can  fall  away  from 
previous  faith  and  purity  ; and  this  apostasy  must  also  bo 
principally  charged  upon  the  Church  of  Rome,  because, 
although  other  Churches  have  also  departed  from  the  faith, 
yet  we  do  not  see  their  apostasy  systematized,  and  gath- 
ered up  under  one  head,  here  called  “ the  man  of  sin,”  No 
other  Church,  however  fallen,  except  the  Church  of  Rome, 
can  therefore  answer  to  this  description. 

A.  This  is  a remarkable  difference ; but  in  what  does 
the  apostasy  of  the  Church  of  Rome  consist  ? 

B.  In  substituting  other  mediators,  beside  the  “ one 
Mediator,”  Jesus  Christ ; in  worshipping  images ; invo- 
cating  saints  and  angels ; offering  prayers  and  praises  to 
the  Virgin  Mary,  and  advancing  her  into  a kind  of  deity; 
teaching  the  merit  of  works ; assuming  the  power  to  forgive 


CONVERSATION  XXIII. 


273 


sins  ; inventing,  or  at  least  adopting  from  Paganism,  the 
unscriptural  and  corrupting  doctrine  of  purgatory ; render- 
ing the  Lord’s  Supper  an  idolatrous  rite,  by  worshipping 
the  host ; giving  to  her  traditions  and  authority  equal  to 
the  word  of  God  ; keeping  that  word  from  the  people  ; and 
crowning  all  these,'  and  other  fundamental  subversions  of 
pure  Christianity,  by  inculcating  hatred,  rancour,  and  vio- 
lence, against  all  other  Churches,  in  contempt  of  that 
charity  without  which  no  man  can  be  a disciple  of  Christ* 

A.  Then  “the  man  of  sin”  is  the  pope. 

B.  Not  this  or  that  particular  pope,  but  the  pope  in  gen- 
eral, as  the  head  and  chief  of  this  apostasy. 

A.  Why  is  he  called  “the  man  of  sin,”  and  “the  so n 
of  perdition  ?” 

B.  “Not  only  on  account  of  the  scandalous  lives  of 
many  popes,  but  by  reason  of  their  more  scandalous  doc- 
trines and  principles  ; dispensing  with  the  most  necessary 
duties,  and  granting,  or  rather  selling,  pardons  and  indul- 
gences to  the  most  abominable  crimes.  Or  if  by  sin  be 
meant  idolatry  in  particular,  as  it  is  frequently  called  in 
the  Old  Testament,  the  more  emphatically  to  mark  its  im- 
moral tendencies,  it  is  evident  that  the  pope  has  corrupt- 
ed the  worship  of  God,  and  perverted  it  from  ‘spirit  and 
truth5  to  superstition  and  idolatry  of  the  grossest  kind. 
He  is  also,  like  the  false  Apostle  Judas,  called  ‘the  son 
of  perdition  whether  actively,  as  being  the  cause  of 
destruction  to  others,  or  passively,  as  being  devoted  to 
destruction  himself.”  ( Bishop  Newton .) 

A.  I have  turned  to  the  chapter,  and  find  in  the  fourth 
verse  characters  so  remarkable  applied  to  this  “ man  of 
sin,”  that,  if  they  are  found  in  the  popes,  they  must  cer- 
tainly be  intended  in  the  prophecy. 

B.  These  are,  that  “ he  opposeth  and  exalteth  himself 
above  all  that  is  called  God  ;”  that  is,  above  emperors  and 
kings,  called  “gods”  among  the  Gentiles;  “or  that  is 
worshipped ;”  that  is,  receives  the  highest  reverence  among 
men  ; and  that  “ he,  as  God,  sitteth  in  the  temple  of  God, 
showing  himself  that  he  is  God  ;”  ostentatiously  claiming 
supremacy  over  all  the  powers  of  the  earth.  This  is  a 
true  picture  of  the  arrogance  of  the  popedom.  The  man 
of  sin  is  an  opposer , an  adversary,  excommunicating, 
anathematizing,  persecuting,  and  destroying ; drenched 


274 


watson’s  conversations. 


with  the  blood  of  saints,  and  of  the  wars  produced  by  his 
ambitious  policy.  He  has  exalted  himself  above  all  em- 
perors, kings,  arid  princes;  deposing  some,  advancing 
others  ; obliging  them  to  prostrate  themselves  before  him, 
to  kiss  his  toe,  and  often  to  submit  to  other  and  more 
humbling  acknowledgments  of  inferiority.  Nay,  he  has 
exalted  himself  above  the  true  God  himself ; setting  aside 
what  his  word  enjoins,  and  enjoining  what  it  forbids  ; and 
so,  even  while  calling  himself  the  vicar  of  Christ,  utterly 
displacing  and  usurping  his  authority  in  his  Church ; and 
is  therefore,  more  properly  than  any  other  power,  called 

ANTICHRIST. 

A.  Perhaps  his  sitting  in  the  temple  of  God , showing 
himself  that  he  is  God , may  refer  to  the  pomp  of  his  inau- 
guration, of  which  I have  read  : for  he  then  sits  upon  the 
high  altar  of  St.  Peter’s  at  Rome,  and  receives  adoration 
from  the  assembled  multitude. 

B.  Thus  every  pope  at  his  installation  fulfils  this  pro- 
phecy, and  applies  it  to  himself  before  all  the  world.  But 
he  has  also  assumed  Divine  attributes  and  titles  ; as  holi- 
ness and  infallibility,  and  the  power  of  forgiving  sins  ; and 
has  been  styled,  and  allowed  himself  lo  be  styled,  “ Our 
Lord  God  the  Pope,  a God  upon  earth,  King  of  kings,  and 
Lord  of1  lords  and  these  blasphemies  have  not  been 
merely  the  uncensured  extravagancies  of  private  writers, 
but  the  language  of  public  decretals  and  acts  of  council. 

A.  The  picture  is,  indeed,  most  accurate. 

B.  But  the  apostle,  you  will  observe,  adds  other  notices 
of  “the  man  of  sin  as  “signs,  lying  wonders,”  or  false 
miracles,  “ all  deceivableness  of  unrighteousness,”  and  a 
widely  prevailing  “delusion,”  owing  to  God  having  given 
up  an  unfaithful  and  corrupt  Church  in  his  wrath,  “ be- 
cause they  received  not  the  love  of  the  truth.” 

A.  And  all  this  appears  to  have  been  remarkably  fulfilled 
in  the  monstrous  and  wicked  impositions  which  the  popish 
priesthood  have  ever  practised  upon  the  credulity  of  the 
ignorant,  and  in  that  infatuated  spirit  of  idolatry  and  su- 
perstition which  formerly  spread  through  the  greater  part 
of  the  world,  and  which  still  renders  millions  of  persons  in 
Europe,  Asia,  and  America,  wholly  blind  to  the  truth  and 
excellency  of  the  Scriptures. 

R,  Yes ; and  it  very  much  resembles  that  passion  for 


CONVERSATION  XXIII. 


275 


Pagan  superstition  and  idolatry  which  marked  the  early 
periods  of  the  world. 

A.  It  is  a great  satisfaction,  however,  to  see  this  dark 
empire  of  error,  sin,  and  persecution,  weakened  and  ap- 
proaching its  fall. 

B.  And  this  has  been  effected,  as  stated  by  the  apostle, 
by  “ the  brightness  of  our  Lord’s  coming,”  and  by  “ the 
spirit  of  his  mouth,”  which  is  the  pure  word  of  God.  By 
the  preaching  of  its  truths,  and  the  translation  of  the 
Scriptures  into  the  vulgar  tongues  of  different  nations,  the 
glorious  Reformation  was  rendered  successful ; and  by  the 
same  means  will  the  final  victory  of  the  Church  over  Anti- 
christ be  effected. 

A*  The  epistles  of  Paul  next  following  are  addressed  to 
individuals  : two  were  written  to  Timothy. 

B.  This  eminent  evangelist  was,  from  a youth,  greatly 
beloved  by  St.  Paul ; and  he  stands  in  the  sacred  page  as 
an  interesting  example  to  the  young.  His  father  was  a 
Greek  of  Lystra,  but  his  mother  a Jewess,  by  whom  he 
was  early  instructed  in  the  Scriptures.  Himself,  his 
mother,  Eunice,  and  his  grandmother  Lois,  all  appear  to 
have  been  the  fruits  of  St.  Paul’s  ministry,  on  his  first  visit 
to  Lycaonia.  When  St.  Paul  was  on  his  second  great 
evangelical  tour,  he  took  Timothy  along  with  him  from 
Lystra ; where,  young  as  he  was,  he  had  made  himself 
eminent  in  the  Church  by  his  zeal  and  piety.  He  was 
afterward  ordained  to  the  ministry  by  the  laying  on  of 
the  hands  of  St.  Paul  and  those  of  the  presbyters  ; after 
which  he  was  often  deputed  by  St.  Paul,  and  invested  with 
his  authority,  to  regulate  the  affairs  of  several  of  the 
Churches.  For  this  ministry  he  receives,  in  these  epis- 
tles, very  solemn  and  important  advices.  He  finally  suf- 
fered martyrdom  at  Ephesus. 

A.  When  was  this  epistle  written  ? 

B.  The  most  probable  opinion  appears  to  be,  that  it  was 
written  soon  after  St.  Paul’s  first  imprisonment  at  Rome. 

A.  It  contains  many  affectionate  cautions  against  the 
philosophic  and  Judaizing  disputings  of  which  you  have 
spoken. 

B.  And  the  severe  and  highly  descriptive  manner  in 
which  the  apostle  speaks  of  them,  is  worthy  of  remark. 
He  characterizes  them  as  “fables,”  “ endless  genealogies,” 


276 


watson’s  conversations. 


“ questions  and  strifes  of  words and  he  as  strongly  marks 
their  moral  influence,  when  he  calls  the  disputants  “ proud, 
though  knowing  nothing,”  and  their  disputings  “ perverse,” 
44  whereof  cometh  envy,  strife,  railing,”  &c.  Although 
these  particular  errors,  arising  out  of  a speculative  philo- 
sophy, have  disappeared,  yet  are  the  censures  still  of  great 
use,  in  showing  the  evil  of  the  principles  from  which  they 
proceeded  ; for  such  principles  will,  in  every  age,  produce 
errors,  of  some  kind  or  other,  fatal  to  truth  and  piety. 
64  They  may  teach  us,”  says  one,  “ to  mistrust  the  wisdom 
of  man,  when  it  is  not  enlightened  and  sanctified  from 
above  ; that  the  human  mind  may  build  up  systems,  and 
may  wander  up  and  down  through  the  regions  of  theory ; 
but  that  truth  is  seated  in  the  throne  of  God  ; and  that  he 
alone  can  arrive  at  truth  who,  at  the  foot  of  the  throne, 
lays  his  hopes,  his  wishes,  and  his  reason.”  The  Second 
Epistle  to  Timothy  was  written  during  St.  Paul’s  se- 
cond imprisonment  at  Rome,  and  not  long  before  his 
martyrdom.  It  is  marked  by  the  strongest  affection,  and, 
like  the  former  epistle,  abounds  in  ministerial  directions 
and  solemn  charges.  It  is  rendered  peculiarly  interesting, 
as  containing  what  may  be  considered  as  the  apostle’s 
dying  testimony  ; and  shows  that,  when  he  most  needed 
the  supports  of  his  faith,  they  did  not  fail  him.  He  died 
as  he  lived,  full  of  the  hopes  and  assurances  of  a blissful 
immortality  : 44  For  I am  now  ready  to  be  offered,  and  the 
time  of  my  departure  is  at  hand  : I have  fought  a good 
fight,  I have  finished  my  course,  I have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge,  shall  give  me 
at  that  day ; and  not  to  me  only,  but  unto  all  those  who 
love  his  appearing.”  So  died  the  greatest  and  most  useful 
mere  man  that  perhaps  ever  lived. 

A.  The  language  of  this  interesting  passage  is  taken,  I 
perceive,  from  the  Grecian  games. 

B.  In  part.  The  first  metaphor  is  taken  from  warfare 
in  general, — he  had  been  a faithful  and  courageous  soldier 
of  Christ ; the  second  is  taken  from  the  public  races, — he 
had  completed  his  course  of  strenuous  effort ; the  third  is 
taken  from  the  fidelity  of  servants  in  keeping  the  property 
entrusted  to  them, — for  thus  St.  Paul  had  preserved  the 
great  deposit  of  the  Christian  faith  committed  to  him  as  an 


CONVERSATION  XXIII. 


277 


apostle.  The  agohistic  allusion  is  then  again  resumed, 
and,  in  reference  to  the  judge  of  the  Grecian  games,  who 
dispensed  the  “ crowns”  to  the  conquerors,  the  Lord  is 
called  “ the  righteous  Judge,”  from  whom  he  confidently 
looked,  not  for  the  perishable  Olympic  wreath,  but  for 
“ that  crown  of  glory  which  fadeth  not  away.” 

A.  The  Epistle  to  Titus  appears  similar  in  its  design 
to  those  of  Timothy. 

B.  Titus  was  a Greek,  sometimes  a companion  of  St. 
Paul,  and  occasionally,  like  Timothy,  deputed  as  an  evan- 
gelist, with  authority  from  the  apostle,  to  order  the  affairs 
of  the  Churches,  by  appointing  ministers,  and  correcting 
their  abuses.  The  principal  design  of  this  epistle  is  to 
give  Titus  directions  for  the  management  of  his  important 
office  among  the  Churches  raised  up  in  Crete.  All  the 
three  preceding  epistles  are  of  the  first  moment  to  the 
Church,  as  they  exhibit  to  Christian  ministers  the  most 
perfect  idea  of  the  duties  of  their  function ; teach  the 
manner  in  which  these  duties  should  be  performed  ; describe 
the  qualifications  necessary  in  those  who  are  to  be  entrusted 
with  those  holy  offices  ; and  exhibit  to  the  people  those 
ends  for  which  the  ministry  is  instituted,  and  the  powers 
with  which  Christ  has  invested  his  servants,  to  banish 
strange  doctrines,  to  reprove,  and  ultimately  to  put  away, 
offenders  against  the  Church’s  peace  and  purity,  and  to 
maintain  the  laws  and  ordinances  of  Christ. 

A.  Who  was  Philemon,  to  whom  St.  Paul  addresses 
a short  epistle  ? 

B.  A convert  of  St.  Paul’s,  residing  in  Colosse.  The 
occasion  of  writing  to  him  was  the  sending  back  a slave 
who  had  absconded  from  his  master  Philemon,  and  fled  to 
Rome,  and  was  there  converted  by  the  preaching  of  the 
apostle.  He  asks  for  him  his  master’s  pardon,  and 
generously  promises  to  pay  the  value  of  any  thing  of  which 
Onesimus  had  wronged  him.  It  is  an  important  epistle, 
as  showing  that  although  Christianity  did  not  violently 
interfere  with  the  civil  condition  of  men,  it  commenced 
an  ameliorating  process  favourable  to  all  the  oppressed. 
There  is  nothing  in  it,  surely,  which  can  be  interpreted  to 
favour  the  practice  of  slavery  among  Christians  ! St.  Paul 
requests  Philemon  to  receive  the  fugitive,  no  longer  “ as  a 
slave,  but  as  a brother  beloved  in  the  Lord.”  This  epistle 

24 


278 


WATSON'S  CONVERSATIONS. 


has  always  been  admired  for  the  delicacy  and  address  with 
which  it  is  written  ; and  it  places  in  a most  interesting 
view  the  amiable  and  benevolent  character  of  this  great 
apostle. 

A.  To  whom  was  tiie  Epistle  to  the  Hebrews 
addressed  ? 

B.  To  the  Christians  of  Judea,  who  were  called  Hebrews, 
in  distinction  from  the  Jews  born  in  Greek  or  other  foreign 
cities.  The  latter  were  called  Hellenists  or  Grecians , be- 
cause for  the  most  part,  they  used  the  Greek  language. 

A.  What  was  the  design  of  this  epistle? 

B.  It  is  one  of  St.  Paul’s  great  doctrinal  epistles,  in 
which  he  proves,  in  order  to  establish  the  believing  Hebrews 
in  the  faith,  that  the  Gospel  is  not  only  superior  to  the 
Mosaic  institutions  ; but  that  the  latter  were  strikingly  and 
designedly  typical  of  it.  Into  this  subject,  a point  which 
had  been  only  incidentally  mentioned  in  other  epistles,  he 
now  enters  very  largely  ; as  writing  to  the  believing  Jews 
of  Palestine. 

A*  Then,  as  in  the  epistle  to  the  Romans  he  speaks 
chiefly  of  the  moral  law,  so  in  this  he  dwells  upon  the 
ceremonial  law. 

B.  And  for  this  reason,  that  his  design  in  writing  to  the 
Romans  was  to  establish  the  doctrine  of  justification  by 
faith  in  Christ ; but  here  his  principal  purpose  was  to  prove 
that  Christianity  was  a perfect  dispensation  of  the  covenant 
of  grace,  appointed  to  supersede  the  shadowy  and  prefigu- 
rative  dispensation  of  Moses  ; and  that  their  trust  for 
salvation  ought  therefore  to  be  steadfastly  placed  in  Christ 
alone. 

A.  The  believing  Hebrews  appear  to  have  been  at  that 
period  much  persecuted  by  their  Jewish  brethren. 

B.  And  for  that  reason  they  were  in  greater  danger  of 
being  led  into  apostasy,  of  the  consequences  of  which  the 
apostle  draws  the  most  fearful  picture. 

A.  This  epistle  shows  St.  Paul’s  great  concern  for  the 
believers  of  his  own  nation. 

B.  So  that  the  calumny  with  which  he  was  persecuted 
through  life,  of  so  devoting  himself  to  the  conversion  of 
the  Gentiles  as  to  be  indifferent  or  hostile  to  the  Jews,  is 
proved  to  be  unfounded*  His  strong  feelings  for  their 
welfare,  expressed  in  the  Epistle  to  the  Romans  ; his 


CONVERSATION  XXIII. 


279 


writing  this  epistle  to  them  just  after  his  first  imprisonment 
at  Rome;  and  his  subsequent  visit  to  Judea,  for  their 
spiritual  advantage  ; show  the  deep  interest  which  he  took 
in  their  salvation. 

A. .  What  is  the  general  argument  of  this  epistle  ? 

B.  The  general  argument  is,  that  as  the  Mosaic  institution 
was  a preparatory  type,  and  the  Christian  dispensation  its 
antitype,  the  latter  was  superior  to  the  former,  as  the 
“ substance”  to  the  “shadow.”  But  this  general  argument 
has  several  highly  interesting  branches. 

A.  One  of  these  is,  I presume,  contained  in  the  first 
chapter? 

B.  It  is ; and  it  rests  on  this,  that  Christ  is  “ the  Son  ;” 
which  shows  that  the  Gospel  was  spoken  to  us  by  the 
immediate  agency  of  a being  whose  nature  was  not  only 
above  that  of  “ the  prophets,”  but  that  of  “ the  angels,” 
by  whose  ministry  the  law  was  given ; and  that  consequently 
he  was  Divine.  From  the  superior  and  Divine  dignity  of 
Christ,  who  was  the  visible  teacher  of  the  Gospel,  St.  Paul 
argues  its  superior  perfection.  He  supports  this  argument, 
too,  from  passages  in  the  Old  Testament,  which  show  that 
the  Messiah  was  there  spoken  of  as  the  Son  of  God  ; an 
appellation  which  with  the  prophets  was  manifestly  used 
to  express  his  Divinity,  because  they  invest  him  with  the 
attributes  of  God,  and  ascribe  the  creation,  the  upholding, 
and  the  final  destruction  of  the  visible  universe  to  him. 
The  apostle’s  argument,  therefore,  may  be  thus  drawn  out : 
If  Jesus  is,  as  you  believe,  the  Messias,  then  he  is  the 
Son  of  God , for  your  own  Scriptures  so  designate  Messias ; 
if  the  Son , then  is  he  Divine;  if  Divine,  his  nature  is 
infinitely  higher  than  that  of  the  prophets,  and  that  of  the 
angels,  by  whose  ministry  you  boast  that  the  law  was  given ; 
and  if  “ God  in  these  last  days  hath  spoken  to  us  by  his 
Son,”  then  the  superior  dignity  of  the  messenger  shows 
the  superior  glory  and  grace  of  the  message. 

A.  And  from  these  premises,  I perceive,  he  draws  a 
most  solemn  practical  conclusion  in  chapter  ii,  1-4,  as  to 
the  impossibility  of  our  escaping  punishment,  “ if  we  neglect 
so  great  salvation,  which  at  first  began  to  be  spoken  by 
the  Lord,”  &c. 

B.  A conclusion  indeed  which  ought  to  fill  us  with 
holy  fear. 


280 


WATSON  S CONVERSATIONS, 


A.  What  does  the  apostle  mean  by  verse  5,  of  this 
chapter,  “For  unto  the  angels  hath  he  not  put  in  subjection 
the  world  to  come,  whereof  we  speak  ?” 

B.  “ The  world  to  come,”  was  a phrase  in  use  among 
the  Jews  to  express  the  kingdom  of  Messiah.  But  the 
affairs  of  the  Christian  dispensation  are  not  administered 
by  angels,  whose  frequent  appearances  and  interposition 
the  Jews  thought  did  so  much  honour  to  the  law ; they  are 
administered  by  One  who,  according  to  a passage  in  the 
eighth  Psalm,  was  indeed  made  “ lower  than  the  angels,” 
(or,  “for  a little  while  lower  than  the  angels,”  as  it  is 
read  in  the  margin,)  but  is  now  “ crowned  with  glory  and 
honour ;”  all  things,  even  the  highest  angels,  being  made 
subject  to  him. 

A.  Why,  in  pursuing  this  argument,  does  the  apostle 
dwell  so  forcibly  upon  the  incarnation  and  sufferings 
of  Christ  ? 

B.  To  show  that  the  lowly  state  and  humiliating  suffer- 
ings which  our  Lord  endured,  subjects  at  which  the  Jews 
greatly  stumbled,  were  necessary  to  be  undergone  by  the 
Messias,  in  order  to  qualify  him  for  those  offices  of  glory 
and  grace  by  which  the  administration  of  the  new  dispen- 
sation was  raised  above  every  thing  which  gave  honour 
to  the  law.  As  “ the  Captain  of  our  salvation,”  the  great 
Leader  of  this  elect  host  to  glory,  he  was  “ made  perfect,” 
fully  qualified  for  his  saving  offices,  “ through  sufferings  ;” 
by  a sacrificial  “ death,  he  overcame  him  that  had  the 
power  of  death,  that  is,  , the  devil,  and  delivered  them  who 
through  fear  of  death  were  all  their  life  time  subject  to 
bondage  ;”  and  by  being  made  “like  unto  his  brethren,” 
in  their  humble  and  suffering  condition,  he  became  “ a 
merciful  and  faithful  high  priest  in  things  pertaining  to 
God,  to  make  reconciliation  for  the  sins  of  the  people. 
For  in  that  he  himself  hath  suffered,  being  tempted,  he  is 
able  to  succour  them  that  are  tempted.” 

A.  And  thus,  great  and  consolatory  general  truths  are 
brought  out  of  this  particular  question  with  the  Jews. 

B.  Which  forms  one  of  the  striking  excellencies  of  St. 
Paul’s  writings,  and  was,  no  doubt,  so  overruled  by  the  Spirit 
of  inspiration,  that  every  part  of  the  sacred  word  might  be 
applicable  to  all  ages,  and  to  all  people. 

A.  The  force  of  the  argument  in  the  commencement 


CONVERSATION  XXIII. 


281 


of  chapter  iv,  appears  still  to  rest  upon  the  Sonship  of 
Christ. 

B.  Yes,  Moses  as  a servant,  and  Christ  as  a Son,  are 
placed  in  contrast  i and  here  also,  the  divinity  of  the  Son, 
as  such,  again  breaks  forth  ; this  Son  was  the  Creator  of 
the  whole  house  or  Jewish  family  over  which  Moses  pre- 
sided. “ For  every  house  is  builded  by  some  one  ; but  he 
that  built  all  things  is  God.” 

A.  How  does  the  apostle  proceed  ? 

B.  After  warning  the  Hebrews  lest  they  should  imitate 
the  unbelief  and  apostasies  of  their  fathers  in  the  wilderness, 
and  come  short  of  the  heavenly  rest,  of  which  the  rest  of 
Canaan  was  but  the  type,  he  proceeds  to  show,  that  the 
priesthood  of  Christ  was  superior  to  the  Levitical  priest- 
hood, because,  according  to  the  Divine  prediction,  it  was 
conformed  to  a different  and  a higher  order,  even  that  of 
Melchizedec. 

A.  This  was  that  mystical  royal  priest  of  Canaan  to 
whom  Abraham  paid  both  homage  and  tithes. 

B.  And  the  apostle  therefore  uses  this  as  his  proof  that 
the  priesthood  of  Melchizedec  was  superior  to  that  of 
Aaron,  who  paid  tithes  to  him  in  his  progenitor.  Abraham, 
too,  was  “ blessed”  by  him,  " and  without  all  contradiction 
the  less  is  blessed  of  the  greater.”  Thus  you  see  the 
conclusion  to  which  St.  Paul  leads  us.  If  the  priesthood 
of  Aaron  was  inferior  to  that  of  Melchizedec,  and  Christ’s 
priesthood  was  to  be  of  the  order  of  Melchizedec,  and  yet 
the  superior  order  of  Melchizedec  was  itself  but  a faint 
shadow  or  type  of  that  of  “ the  High  Priest  of  our  profes- 
sion ;”  then  is  the  priesthood  of  Christ  exalted  inconceiv- 
ably above  that  of  Aaron. 

A.  Now  I perceive  the  force  of  his  argument ; but  what 
conformity  is  there  between  the  priesthood  of  Christ,  and 
that  of  Melchizedec. 

B.  Our  Lord,  like  him,  unites  the  offices  of  king  and 
priest,  which  Aaron  did  not ; he  is  in  a far  more  perfect 
sense  than  any  man  could  be,  however  holy,  “ King  of 
righteousness,  and  Prince  of  peace ;”  and  his  priesthood 
is  not  hereditary,  was  not  received  from  others  who  went 
before,  nor  will  it  ever  be  transmitted  to  successors.  Thus 
it  was  like  that  of  Melchizedec,  who  is  said  to  have  been 
“ without  father  or  mother,”  44  without  beginning  of  days, 

24* 


282 


watson’s  conversations. 


or  end  of  life,”  as  recorded  in  Scripture.  For  who  his 
predecessors  were  ; when  he  entered  upon  his  office ; and 
when  he  was  removed  from  it  by  death  ; are  circumstances 
purposely  left  out  of  the  account  given  of  him  in  the  Old 
Testament,  that  he  might  be  the  type  of  Him  whose  priest- 
hood  was  peculiar  and  personal,  and  who  was  “ to  abide  a 
priest  for  ever.” 

A.  Now  I think  I understand  the  meaning  of  what  is 

said  of  Melchizedec,  whieh  used  formerly  to  be  very  mys- 
terious to  me.  / " 

B.  The  apostle  adds  other  marks  of  the  superiority  of 
our  Lord’s  priesthood  : as  that  he  was  made  a High  Priest 
by  the  solemn  oath  of  God ; that  he  ministers  in  the  hea- 
venly places,  of  which  the  tabernacle  of  Moses  and  the 
temple  of  Solomon  were  but  shadows ; that  he  was  with- 
out sin  ; that  he  offered  his  “ own  blood,”  of  the  virtue  of 
which,  the  blood  of  the  ancient  sacrifices  (of  themselves 
of  no  efficacy  with  respect  to  the  conscience)  was  but  the 
typical  representation  ; that  his  oblation,  such  is  its  perfec- 
tion, never  need  to  be  repeated  like  the  Levitical  sacrifices ; 
that  it  “ cleanses  the  conscience  from  dead  works ;”  and 
has  obtained  “ eternal  redemption  for  us.”  These  and 
other  topics  connected  with  the  superiority  of  Christ’s 
atonement  and  intercession,  are  dwelt  upon  at  large,  and 
placed  in  the  most  convincing  and  instructive  views. 

A.  I am  then  to  conclude  that  the  apostle,  in  this  epistle, 
proves  that  Christ  is  superior  to  angels  in  nature  ; superior 
to  Moses  in  authority  ; and  superior  to  Aaron  in  the  order 
of  his  priesthood,  in  the  efficacy  of  his  sacrifice,  in  his 
ministering  in  holy  places  not  made  with  hands,  and  in  the 
duration,  prevalence,  and  universality  of  his  intercession. 

B.  You  have  rightly  traced  the  outline  of  the  argument 
which  the  apostle  fills  up  with  so  much  elegance  and  force  ; 
and  the  manner  in  which  he  applies  these  truths  to  the 
practical  ends  which  he  proposed  in  writing,  is  most  worthy 
your  consideration. 

’ A.  He  appeals  in  several  passages  to  the  fears  of  the 
Hebrews. 

B.  And  justly  so  ; for  the  apostasy  of  a Jew,  and 
especially  of  a Jew  then  living  in  Palestine,  had  a peculiar 
aggravation. 

A.  Howt  so  ? 


CONVERSATION  XXIII. 


283 


B.  Because  most  of  them  had  been  the  witnesses  oi  the 
miracles  of  our  Lord,  or  of  those  wrought  by  the  apostles 
in  confirmation  of  the  Gospel ; and  as  none  of  them  who 
renounced  Christianity  could  be  again  admitted  into  the 
synagogues  without  blaspheming  Christ ; and  probably  not 
without  concurring  in  that  particular  blasphemy  invented 
by  the  Pharisees,  that  our  Lord  and  his  apostles  wrought 
miracles  by  the  influence  of  evil  spirits  ; they  made  them- 
selves partakers  of  that  “sin  against  the  Holy  Ghost” 
which  put  them  out  of  the  reach  of  salvation. 

A.  By  this  circumstance,  then,  you  would  perhaps  have 
me  explain  those  terrible  passages  in  this  epistle  which 
relate  to  the  apostasy  of  believing  Hebrews. 

B.  As,  for  instance,  that  in  chapter  vi,  4-8  : “ For 
it  is  impossible  for  those  who  were  once  enlightened,  and 
have  tasted  of  the  heavenly  gift,  and  were  made  parta- 
kers of  the  Holy  Ghost,  and  tasted  the  good  word  of  God, 
and  the  powers  of  the  world  to  come,  if  they  shall  fall 
away,  to  renew  them  again  unto  repentance,”  &c.  The 
common  people  might  possibly  be  seduced  to  receive  the 
blasphemy  of  the  Pharisees  as  accounting  for  the  miracles 
of  Christ,  because  of  the  great  authority  which  the  doctors 
of  their  law  had  over  them  ; but  the  Pharisees  themselves, 
in  this  respect,  sinned  wilfully ; and  all  who  had  been 
“ enlightened”  by  the  Gospel,  and  had'  “ tasted  of  the 
heavenly  gift,”  having  been  once  convinced  of  the  folly 
and  fallacy  of  this  wretched  theory,  could  not  again  adopt 
the  blasphemy  but  against  their  own  convictions  ; and  so, 
like  the  Pharisees,  they  sinned  “ wilfully,”  and  fell  into 
the  same  condemnation. 

A.  This  will  well  explain  chap,  x,  26  : “ For  if  we  sin 
wilfully , after  that  we  have  received  the  knowledge  of  the 
truth , there  remaineth  no  more  sacrifice  for  sins,”  &c. 

B.  Certainly  the  particular  sin  there  spoken  of  is  apos- 
tasy, with  all  the  aggravating  circumstances  which  attended 
it  in  the  case  of  those  to  whom  the  apostle  wrote. 

A.  What  connection  have  the  instances  of  faith  in  the 
“elders”  of  the  Jewish  Church,  as  stated  in  chapter  xi, 
with  the  apostle’s  argument  1 

B.  He  there  shows  that  all  the  eminent  saints  of  old, 
although  they  were  often  exposed  to  great  difficulties,  and 
severe  trials,  were  distinguished  for  the  constancy  of  their 


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faith,  which  was  rewarded  accordingly ; and  thus  he  exhorts 
the  Hebrews  to  hold  fast  their  “ confidence”  in  Christ,  and 
assures  them  also  of  a “ great  recompense  of  reward.” 
He  exhibits  these  instances  as  so  many  animating  examples 
to  the  believers  of  that  and  every  subsequent  age,  and  thus 
applies  the  moral  of  the  whole,  chap,  xii,  1 : — “ Wherefore, 
seeing  we  also  are  compassed  about  with  so  great  a cloud 
of  witnesses,  let  us  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  us,  and  let  us  run  with  patience 
the  race  that  is  set  before  us,  looking  unto  Jesus,”  &c. 

A.  You  regard  this  as  a very  important  epistle? 

B.  One  of  the  most  important  of  all  the  Pauline  epistles ; 
both  as  it  fully  states  the  doctrine  of  the  atonement,  and 
as  it  affords  a key  to  the  interpretation  of  the  types  of  the 
Old  Testament.  It  throws  a stream  of  evangelical  light 
upon  many  texts  in  the  writings  of  Moses,  and  upon  many 
parts  of  the  ceremonial  law,  which  would  otherwise  have 
been  little  understood. 

A.  It  appears  also  to  contain  many  very  beautiful  pas- 
sages, in  point  of  composition. 

B.  In  this  respect,  you  may  call  it  one  of  the  most 
finished  productions  of  St.  Paul’s  pen  ; always  remember- 
ing when  we  speak  in  this  manner,  that,  although  the 
genius  of  each  sacred  writer  is  seen  in  his  writings,  that 
genius  was  not  only  controlled,  but-heightened  by  inspira- 
tion ; and  that  in  a vast  number  of  instances  the  thoughts 
could  only  have  been  communicated  by  the  Divine  Spirit, 
who  searches  the  deep  things  of  God.  Wonderfully  feli- 
citous in  expression,  for  instance,  is  that  declaration  of 
the  essential  glory  of  Christ  in  chapter  i,  3 : “ Who  being 
the  brightness  of  his  glory  and  the  express  image  of  his 
person  but  the  words  are  not  only  striking  and  beautiful, 
but  declaratory  of  a great  theological  doctrine  which  the 
Holy  Spirit  only  could  have  revealed.  The  former  of 
these  characters,  “ the  brightness  of  his  glory,”  is  drawn 
from  a luminous  body  ; and  when  the  Father  is  compared 
to  the  original  fountain  of  light,  and  the  Son  to  the 
effulgence  or  ray  streaming  from  it,  we  are  taught  that  the 
essence  of  both  is  the  same ; that  the  one  is  inseparable 
from,  and  is  not  to  be  conceived  without,  the  other  ; and 
consequently,  that  neither  of  them  ever  was,  or  could  be, 
alone.  Thus  the  Son  is  hereby  declared  to  be  of  the  same 


CONVERSATION  XXIII. 


285 


nature  and  eternity  with  the  Father ; and  from  hence,  more 
particularly,  the  Nicene  Creed  has  drawn  its  clauses, 
“ God  of  God,  Light  of  Light,  very  God  of  very  God ; 
of  one  substance  with  the  Father,  by  whom  all  things 
were  made.” 

A.  What  is  the  import  of  the  other  part  of  the  descrip- 
tion,— “ the  express  image  of  his  person  ?” 

B.  The  “ image”  is  the  character  impressed  by  a seal, 
and  thus  we  are  taught  that  all  that  is  in  the  Father  is  in 
the  Son  ; in  other  words,  that  all  the  perfections  of  the  one 
are  the  perfections  of  the  other,  and  answer  to  each  other 
both  in  kind  and  degree,  as  the  impression  upon  wax 
answers  to  the  engraving  on  the  seal  by  which  it  is  made. 
To  this  passage,  I may  add  that  in  the  fourth  chapter, 
which  speaks  of  “ the  word  of  God.” 

A.  Is  not  that  a personification  of  the  word  spoken  or 
preached  1 

B.  Rather  it  is  Christ  the  personal  Word  ; and  to  him 
omniscience  i3  not  only  attributed,  but  that  attribute  is 
described,  so  to  speak,  in  the  most  piercing  manner.  “ For 
the  word  of  God  is  quick  and  powerful,  and  sharper  than 
any  two-edged  sword,  piercing  even  to  the  dividing  asunder 
of  soul  and  spirit,  and  of  the  joints  and  marrow,  and  is  a 
discerner  of  the  thoughts  and  intents  of  the  heart.  Neither 
is  there  any  creature  that  is  not  manifest  in  his  sight ; but 
all  things  are  naked  and  open  unto  the  eyes  of  Him  with 
whom  we  have  to  do.” 

A.  This  language  appears  singular. 

B.  It  is  a powerful  metaphor  taken  from  the  operations 
of  the  priest,  who,  in  dissecting  the  sacrifices,  separated 
those  parts  which  were  the  most  secret,  and  most  closely 
joined  together,  examining  them  with  the  utmost  care, 
lest  there  should  be  any  unsoundness,  which  would  have 
vitiated  the  whole  offering. 

A.  I see  the  force  of  the  allusion,  and  feel  its  applica- 
tion ; it  suggests  the  words  of  David,  “ Behold  thou  re- 
quirest  truth  in  the  inward  parts.” 

B.  The  passage  in  the  twelfth  chapter  may  also  be 
particularly  noticed.  In  this,  St.  Paul  compares  the 
Mosaic  and  Christian  dispensations,  the  former  to  Mount 
Sinai,  the  latter  to  Mount  Zion.  This  allegory  is  not 
only  of  a highly  sublime  character,  but  it  instructs  us  also 


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in  the  typical  designation  of  those  celebrated  mountains. 
The  law  was  given  from  Sinai ; but  the  temple  was  built 
upon  Zion,  and  was  the  place  where  God,  through  succes- 
sive ages,  was  approached  through  sacrifice,  and  from 
which  he  gave  his  blessing  to  his  people.  The  Jews,  who, 
disregarding  the  Gospel,  depended  for  justification  upon 
their  own  law,  are  therefore  said  to  “ come  to  the  mount 
that  might  be  touched,  and  that  burned  with  fire,  and  unto 
blackness,  and  darkness,  and  tempest,”  &c,  while  the  true 
believer,  flying  from  all  these  terrors  to  the  refuge  of 
Christ’s  atonement,  comes  to  “ Mount  Zion,”  the  peaceful 
residence  of  God’s  mercy,  “ and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumerable 
company  of  angels ; to  the  general  assembly  and  Church 
of  the  first-born,  which  are  written  in  heaven,  and  to  God 
the  judge  of  all,  and  to  the  spirits  of  just  men  made  perfect, 
and  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling  that  speaketh  better  things  than  the 
blood  of  Abel.” 

A.  “ The  general  assembly”  is  here  mentioned,  I pre- 
sume, in  allusion  to  the  assembling  of  the  tribes  at  the 
annual  feasts  at  Jerusalem  ; but  what  may  be  meant  by 
“ the  Church  of  the  first-born  ?” 

B.  Under  the  law,  the  first-born  were  to  be  “ sanctified” 
to  the  Lord,  and  Moses  was  commanded  to  register  “ the 
number  of  their  names.”  Thus  are  we  taught  that  the 
members  of  Christ’s  true  Church  are  all  sanctified  to  God, 
and  that  none  but  such  are  “written”  or  enrolled  “in 
heaven.” 

A.  Does  the  apostle  confine  this  fine  description  of 
God’s  spiritual  Church  to  the  true  and  visible  Church  on 
earth  ? 

B.  Certainly  not ; the  family  of  heaven  and  earth  are 
one.  They  form  one  society  under  one  Head  : we  are 
joined  to  this  society  in  spirit  now  ; but  hereafter  we  shall, 
if  “ faithful  unto  death,”  be  present  with  it  personally  and 
visibly  for  ever. 

A.  Which  of  the  two  apostles  called  James  was  the 
author  of  the  epistle  ? 

B.  It  is  most  probably  ascribed  to  James  the  Less,  the 
son  of  Alpheus,  who  presided  over  the  Church  at  Jerusalem. 
He  was  a very  holy  man,  and  on  that  account  was  sur- 


CONVERSATION  XXIII.  287 

named  the  Just ; and  was  put  to  death  in  a tumult  of  the 
Jews,  A.  D.  62. 

A.  Why  is  it  inscribed  “ to  the  twelve  tribes  scattered 
abroad  V9 

B.  Because  it  was  designed  particularly  for  the  use  of 
the  Jews ; and  as  many  of  the  ten  tribes  returned  with 
those  of  Judah  and  Benjamin,  after  the  termination  of 
seventy  years’  captivity  in  Babylon  ; and  many  others  of 
them  mingled  also  with  those  who  were  resident,  as  we 
before  observed,  in  the  cities  colonized  by  the  Greeks  under 
Alexander  and  his  successors,  and  in  other  places  ; the 
Jews  of  that  age  were  often  designated  as  the  twelve  tribes. 

A.  What  is  the  leading  object  of  this  epistle  ? 

B.  To  enforce  Christian  practice  against  a corruption 
of  the  doctrine  of  justification  by  faith  alone. 

A.  How  are  St.  James  and  St.  Paul  to  be  reconciled 
on  this  point  1 

B.  Very  easily;  for  St.  Paul  teaches  justification  by  a 
true  and  living  faith ; which  St.  James  no  where  denies. 
He  denies  only  that  a man  can  be  saved  by  a dead  or 
inoperative  faith. 

A.  But  St.  Paul  says,  that  Abraham  was  “justified  by 
faith;”  and  I see  that  St.  James  says  he  was  “justified 
by  works.” 

B.  But  you  will  observe  that  Abraham’s  justification  of 
which  St.  Paul  speaks  was  before  the  birth  of  Isaac  ; that 
of  which  St.  James  speaks,  when  he  offered  Isaac  on  the 
altar.  And  you  will  also  remark  that  at  the  former  time 
St.  James  himself  allows  that  Abraham  was  justified  by 
faith  ; and  urges  his  subsequent  obedience  to  prove  that  he 
was  so, — “And  the  Scripture  was  fulfilled,”  or  established, 
“ which  says,  Abraham,”  many  years  before  this,  “ believed 
in  God,  and  it  was  imputed  to  him  for  righteousness.”  So 
that  St.  Paul  affirms  that  Abraham  was  justified  before  God 
by  faith ; St.  James,  that  he  was  justified,  or  proved  before 
men  to  have  been,  at  the  time  St.  Paul  refers  to,  justified 
by  a faith  which  led  to  subsequent  obedience.  Thus  they 
entirely  agree. 

A.  This  is  now  clear,  and  I thank  you  for  the  explanation. 

B.  In  reading  this  epistle,  you  will  observe  that  there 
is  great  depth  of  heavenly  wisdom  expressed  in  a concise, 
sententious,  and  somewhat  proverbial  manner  ; so  that  the 


288 


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sentiments  of  the  apostle  are  well  adapted  to  fix  themselves 
in  the  memory.  There  are  also  some  passages  of  great 
beauty  and  elegance. 

A.  The  whole  of  the  first  chapter  appears  singularly 
beautiful. 

B.  It  is  a collection  of  most  important  sentiments  ex- 
quisitely expressed  ; and  St.  James’s  description  of  “ the 
wisdom  from  above,”  iv,  17,  is  equal  to  St.  Paul’s  descrip- 
tion of  charity,  before  pointed  out,  although  more  concise. — 
“ But  the  wisdom  from  above  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  entreated,  full  of  mercy  and  good  fruits, 
without  partiality,  and  without  hypocrisy.”  Thus  as  St. 
Paul  shows  the  vanity  of  knowledge  without  charity,  St. 
James  exhibits  its  value  when  united  with  it,  and  teaches 
us  that  true  wisdom  and  true  charity  form  the  perfect 
Christian. 

A.  St.  James  deals  much  in  reproof. 

B.  And  yet  they  are  the  reproofs  of  kindness;  and  you 
cannot  think  of  him  but  under  the  character  of  a mild  and 
paternal  apostle,  whose  fidelity  was  nevertheless  inflexible. 

A.  The  latter  part  of  the  epistle  draws  a sad  picture  of 
the  moral  state  of  the  Jews. 

B.  It  marks  a people  ripening  for  destruction,  and  for 
this  reason  the  apostle  so  earnestly  guards  the  believing 
Jews  against  the  pernicious  example  of  their  brethren  after 
the  flesh,  among  whom  they  dwelt.  Through  these  he 
utters  his  solemn  reproofs  and  warnings  to  the  impenitent 
of  all  ages.  Pride,  oppression,  and  carnality  were  become 
the  leading  characters  of  a people,  professing  to  know  God, 
and  in  works  denying  him ; and  the  immoral  habits  of  this 
unbelieving  people  in  that  day  sufficiently  account  for  their 
stubborn  resistance  to  all  the  evidence  of  the  truth  of  the 
Gospel,  which  they  hated  for  its  purity. 


CONVERSATION  XXIV. 

Epistles  of  Peter,  John,  Jude — The  Revelation  to  St.  John . 

A.  The  First  Epistle  of  Peter  is  addressed  to  " the 
strangers  scattered  throughout  Pontus,  Galatia,  Cappa- 
docia, Asia,  and  Bithynia who  were  they  ? 


CONVERSATION  XXIV. 


289 


B.  They  were  not  Gentile  Christians,  because  such  could 
not  be  denominated  “ strangers .”  They  must,  therefore, 
have  been  Jewish  Christians  scattered  over  those  extensive 
regions  ; which  affords  another  proof  of  the  wide  diffusion 
of  Christianity  at  that  early  period. 

A.  The  apostle,  in  the  conclusion  of  his  epistle,  says, 
“ The  Church  at  Babylon  saluteth  you  was  this  epistle 
then  written  from  Babylon  ? 

B.  The  Jews  were  in  the  habit  of  giving  mystic  appella- 
tions to  cities  and  nations  in  their  captivities  and  dispersions. 
It  was  customary  with  them,  for  instance,  to  call  their  Hea- 
then enemies  by  the  name  of  Edom  ; and  as  Rome  was  the 
great  oppressor  of  the  nations  in  that  day,  as  Babylon  had 
been  formerly,  that  appellation  was  given  by  them  to  the  me- 
tropolis of  the  Csesars.  For  this  reason,  many  of  the  learned 
are  of  opinion,  that  this  epistle  was  written  from  Rome. 

A.  What  was  its  design  ? 

B.  To  exhort  these  dispersed  Jewish  Christians  to 
practical  holiness,  to  a quiet  and  blameless  life,  to  patience 
under  persecutions,  and  to  various  other  virtues,  all  which 
subjects  are  treated  with  a natural  eloquence,  a heavenly 
wisdom,  and  a mild  and  persuasive  spirit.  Peter’s  Second 
Epistle  was  also  written  to  the  same  persons,  and  he 
urges  the  same  exhortations  with  the  authority  of  a father 
in  Christ,  standing  on  the  brink  of  eternity,  and  giving  his 
last  testimony  to  the  truth  and  excellency  of  -the  religion 
of  which  he  had  been  so  long  an  apostle.  In  the  latter 
part  of  this  epistle  he  guards  them  against  the  bad  prin- 
ciples and  unholy  practices  of  the  false  teachers  and  their 
disciples,  who  now  began  still  more  numerously  to  abound ; 
and  enforces  his  exhortations  by  a solemn  admonition 
drawn  from  the  final  judgment. 

A.  These  epistles  always  appear  to  me  to  have  a pecu- 
liar persuasiveness  and  power. 

B.  Your  judgment  of  them  is  correct.  Both  epistles  have 
called  forth  the  admiration  of  the  great  critics  Erasmus  and 
Scaliger.  Ostervald  says,  that  the  first  epistle  is  one  of 
the  finest  books  in  the  New  Testament,  that  the  second  is 
written  with  great  strength  and  majesty,  and  that  both  give 
the  strongest  internal  proof  of  their  Divine  origin. 

A.  Why  does  St.  Peter,  in  both  epistles,  particularly 
enjoin  obedience  to  governors  ? 

25 


290 


watson’s  conversations. 


B.  Because  the  Jews  were  a restless  and  factious  people ; 
and  contended  that  they  were  not  under  any  obligation  to 
obey  any  Heathen  magistrates.  Christians  are  therefore 
taught  to  submit  themselves  “ to  every  ordinance  of  man 
for  the  Lord’s  sake  : whether  it  be  to  the  king  as  supreme ; 
or  unto  governors,  as  unto  them  that  are  sent  by  him  for 
the  punishment  of  evil  doers,  and  for  the  praise  of  them 
that  do  well.” 

A.  As  the  name  of  the  Apostle  John  does  not  occur  in  his 
first  epistle,  how  does  it  appear  that  it  was  written  by  him? 

B.  From  the  testimony  of  the  earliest  antiquity,  which 
is  confirmed  by  internal  evidence,  the  style  having  all  the 
peculiarities  of  St.  John’s  Gospel.  This  epistle  is  generally 
supposed  to  have  been  written  but  a short  time  before  the 
destruction  of  the  Jewish  polity  by  the  Romans.  It  is 
called  a General  Epistle  because  it  is  not  addressed  to  any 
particular  Church  ; but,  in  truth,  it  has  not  the  epistolary 
form  of  the  other  General  Epistles  of  St.  James  and  St. 
Peter.  It  is  rather  a didactic  general  discourse  upon  the 
principles,  the  experience,  and  practice  of  Christianity. 

A.  What  was  its  leading  design  ? 

B.  Admirably  simple  as  the  sentences  of  the  Apostle 
John  are  when  taken  separately,  the  connection  of  them 
with  each  other  is  often  rather  difficult  to  trace,  and  espe- 
cially as  they  often  assume  the  form  of  great  leading  truths 
delivered  a * aphorisms.  The  value  of  his  writings  is, 
however,  thereby  heightened,  although  their  interpretation 
requires  the  closer  attention.  To  enter  into  the  meaning 
of  this  epistle,  we  must  consider  the  errors  of  the  age  in 
which  it  was  written,  and  against  which  it  was  directed.  St. 
John  lived,  you  will  recollect,  to  a later  period  than  any  of 
the  other  apostles,  and  saw  the  pernicious  heresies  to  which 
the  other  apostles  allude  as  the  offspring  of  Pagan  philoso- 
phy, assume  a more  mature  form,  more  widely  corrupting 
the  first  principles  of  Christianity,  and  leading  the  souls  of 
men  to  destruction  through  vain  and  endless  speculations. 

A.  What  are  the  errors  you  referred  to  ? 

B.  The  first  were  those  of  a semi-Christian  and  semi- 
Pagan  sect,  called  the  Docet^e,  who,  influenced  by  a notion 
we  have  before  adverted  to,  the  inherent,  depravity  of 
matter,  pretended  that  it  was  impossible  that  Christ  should 
assume  our  flesh,  and  that  his  body  was  but  a mere  appear- 
ance or  phantom. 


CONVERSATION  XXIV. 


291 


A.  A wicked  conclusion  founded  upon  very  silly  premises. 

B.  Truly  so  ; but  this  notion  of  the  evil  necessarily  in- 
herent in  matter  had  a deep  hold  upon  the  philosophers 
of  that  age;  and  so  philosophizing  Christians  then,  like 
some  of  their  descendants  now,  made  their  Christianity 
give  way  to  their  philosophy. 

A.  Perhaps  then  it  is  in  reference  to  this  notion  of  our 
Lord  having  a body  in  appearance  only,  which  necessarily 
involved  a denial  of  the  atonement  of  Christ,  because  in 
that  case  his  sufferings  must  have  been  also  merely  apparent, 
that  St.  John  alludes  in  the  first  chapter,  where,  with  so 
much  emphasis,  he  declares  that  not  only  had  their  eyes 
seen,  but  their  “hands  had  handled,  the  word  of  life.” 

B.  This  is  very  probable,  and  also  that  he  had  the  same 
error  in  view,  when  he  says,  “ And  every  spirit  which 
confesseth  not  that  Jesus  Christ  is  come  in  the  flesh  is  not 
of  God.”  But  there  was  another  heresy  to  which  he  refers. 
The  father  of  this  was  Cerintiius,  a popular  heresiarch  of 
that  early  period.  He  was  a Jew,  had  studied  philosophy 
at  Alexandria,  and  then  propagated  a system  of  Christianity 
framed  upon  his  philosophical  opinions.  Like  other  Gnos- 
tics, he  held  Christ  to  be  one  of  the  (Rons , or  emanations 
from  God,  of  which  we  have  before  spoken,  and  also  that 
the  world  was  created  by  one  ceon , and  redeemed  by  another ; 
both  of  which  notions  seem  to  be  adverted  to  in  the  begin- 
ning of  St.  John’s  Gospel.  It  was  afterward,  probably, 
that  he  fell  into  another  error,  (for  men  who  will  not  sub- 
mit their  reason  to  the  word  of  God  are  never  at  one  stay,) 
which  was,  to  deny  that  Jesus  and  Christ  were  the  same 
person.  In  this  he  dissented  from  the  Docetae,  who  thought 
our  Lord’s  body  a 'phantom  merely.  He  acknowledged 
that  Jesus  had  a real  existence,  but  that  the  Christ  came 
upon  him  at  baptism  and  left  him  at  death.  This  notion, 
too,  arose  out  of  the  philosophic  dream,  that  a pure  spirit 
could  not  be  personally  united  to  a material  body. 

A.  The  heresy,  then,  which  denied  that  Jesus  and  Christ 
were  the  same  person,  existing  at  so  early  a period,  will 
explain  other  passages  in  this  Epistle  : “ Who  is  a liar,  but 
he  that  denieth  that  Jesus  is  the  Christ?”  and  “ Whoso- 
ever shall  confess  that  Jesus,”  as  well  as  Christ,  “is  the 
Son  of  God,  God  dwelleth  in  him,  and  he  in  God.” 

B.  There  is  little  doubt  but  that  the  Cerinthian  heresy  is 


292 


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glanced  at  in  these  passages  ; but  you  are  also  to  observe, 
that  they  are  so  expressed  as  to  be  directed  against  all 
Jews  who  denied  that  Jesus  was  the  Messiah  or  Christ ; 
and  all  who  in  modern  times  deny  the  pre-existence  of 
Christ ; or  that  in  his  pre-existent  nature  he  is  the  Son 
of  God. 

A.  St.  John  intermingles  doctrinal  statements  with  many 
exhortations  to  holiness  and  charity. 

B.  Because  all  those  false  teachers  were  men  of  corrupt 
lives,  and  fomented  divisions  and  strifes  in  the  Churches 
by  their  proud  and  heated  disputations.  But  it  is  little  to 
say  that  St.  John  exhorts  to  holiness  and  brotherly  love ; 
he  makes  both  the  test  of  true  Christianity,  and  shows  how 
awfully  men  deceive  themselves  and  others,  when  their 
profession  of  our  Divine  religion  leads  neither  to  practical 
holiness  nor  to  the  Christian  temper. 

A.  I thought  the  term  Antichrist  had  been  chiefly  used 
to  designate  popery,  yet  it  is  used  in  this  epistle. 

B.  Whatever  opposes  Christ’s  true  and  pure  doctrine, 
and,  at  the  same  time,  pretends  his  authority , is  here  called 
Antichrist ; and  popery  is  so  denominated  only  by  way  of 
eminence,  as  being  the  most  extended  and  systematized 
form  of  Antichristian  doctrine  which  has  appeared. 

A.  These  observations  will  assist  me  the  better  to 
understand  this  epistle. 

B.  But  you  will  go  but  partially  into  its  meaning,  unless 
you  carefully  mark  that  deep  and  inward  spiritual  Chris- 
tianity which  it  so  forcibly  portrays.  A true  Christian 
44  walks  in  the  light is  44  cleansed  from  all  sin,  by  the 
blood  of  Christ  has  “ fellowship”  with  God  ; 64  dwells  in 
love  44  dwells  in  God  “ loves  the  brethren  44  over- 
comes the  world;”  44  is  born  of  God,”  44  doth  not  commit 
sin  ;”  keeps  all  God’s  commandments,  and  44  the  new  com- 
mandment, to  love  one  another,”  in  particular : he  is 
taught  heavenly  wisdom,  by  44  the  anointing”  or  unction 
of  the  Holy  Spirit,  and  has  44  passed”  from  a state  of 
spiritual  44  death,”  into  a state  of  spiritual  44  life.”  It  was 
not  therefore  for  doctrinal  orthodoxy  merely,  that  this  ven- 
erable apostle  contends  in  this  most  important  discourse ; 
but  for  that  internal  work  of  the  spirit  from  which  alone 
all  true  external  holiness,  all  meek,  lowly,  and  loving 
tempers,  and  all  vital  fellowship  with  Christ,  can  result. 


CONVERSATION  XXIV.  293 

A.  The  Second  Epistle  of  John  is  addressed  to  “the 
elect  lady  and  her  children-” 

B.  This  was  probably  some  Christian  lady  of  eminence, 
distinguished  for  her  hospitable  reception  of  the  primitive 
ministers  of  the  Gospel,  on  their  journeys  to  different 
Churches.  The  object  of  it  is,  to  guard  her  against  re- 
ceiving the  teachers  of  false  doctrine,  and  he  particularly 
specifies  those  who  denied  that  “Jesus  Christ  was  come  in 
the  flesh,”  alluding  to  the  sects  of  the  Docetse  and  Cerin- 
thians,  before  mentioned.  This  Christian  matron  is  also  com- 
mended for  the  religious  manner  in  which  she  had  educated 
her  children,  and  is  exhorted  to  steadfastness  in  the  faith. 

A.  The  Third  Epistle  is  addressed  to  Gains ; who 
was  he  ? 

B.  A converted  Gentile ; probably  a member  of  the 
Church  at  Corinth,  distinguished  for  his  hospitality  to  the 
saints,  and  to  ministers  on  their  visits  and  travels.  For 
his  faith  and  liberality,  he  is  affectionately  commended  by 
St.  John.  The  apostle,  on  the  contrary,  threatens  Zh‘o- 
trephes  with  the  censures  of  his  apostolical  authority  for 
his  affectation  of  pre-eminence  in  the  Church,  and  his 
harsh  treatment  of  its  members.  This  shows  that  St. 
John  knew  well  how  to  unite,  with  his  natural  softness 
and  kindness  of  manner,  the  firm  and  unshrinking  exei> 
cise  of  a holy  discipline,  when  the  case  required  it. 

A.  The  next  epistle  is  that  of  Jude  ; was  he  one  of  the 
apostles  ? 

B.  Yes  ; the  same  who  is  called  Judas,  and  also  Leb- 
beus  and  Thaddeus.  He  was  the  brother  of  James  the 
Less,  and  cousin-german  of  our  Lord.  His  epistle  bears 
a strong  resemblance  to  the  latter  part  of  St.  Peter’s 
Second  Epistle,  and,  like  that,  was  intended  to  guard 
Christians  against  false  teachers,  and  their  disciples,  who 
cancelled  all  the  obligations  to  morality,  and  practised  and 
taught  all  manner  of  licentiousness.  It  is  here  to  be 
remarked,  that  it  does  not  follow  that  all  these  were  mem- 
bers of  the  Christian  Church.  The  heretical  teachers 
belonging  to  the  various  sects  of  the  Gnostics  formed  a 
distinct  system,  and  collected  themselves  into  separate 
communities ; but  as  they  had  formed  their  doctrine  out 
of  both  Christianity  and  philosophy,  they  passed  popularly 
for  Christians,  and  brought  great  reproach  upon  the 
Christian  name  by  their  misconduct.  They  were,  how-- 


294 


watson’s  conversations. 


ever,  constantly  endeavouring  to  make  converts  among 
Christians,  and  too  often  succeeded.  Some  of  these 
apostates  were  expelled  from  the  Christian  Churches  ; and 
others,  where  discipline  was  relaxed,  were  permitted  to 
remain  among  them.  This  circumstance  caused  great 
trouble  to  the  apostles,  and  these  perverters  of  truth  were 
therefore  dealt  with  in  great  and  just  severity.  “ In  the 
Epistle  of  Jude,”  says  Bishop  Benson,  “ there  is  an  energy, 
a force,  a grandeur  of  expression  and  style,  an  apparent 
labour  for  words  and  images  expressive  enough  to  give 
the  reader  a just  and  adequate  idea  of  the  profligate  he 
exposes ; and  the  whole  is  admirably  calculated  to  show 
how  deeply  the  holy  apostle  was  grieved  at  the  scandalous 
immoralities  of  those  who  feigned  themselves  Christians, 
and  with  what  fervour  and  courage  he  tore  off  the  mask 
from  these  hypocrites,  that  the  Church  and  the  world  might 
see  the  turpitude  and  deformity  that  lurked  beneath  it.” 

A.  The  last  book  in  the  sacred  canon  is  entitled,  The 
Revelation  of  St.  John  the  Divine;  how  came  the 
title,  the  Divine , to  be  given  to  him  1 

B.  Not  by  inspired  authority  ; but  it  was  used  at  an 
early  period  to  mark  the  high  character  of  his  prophetic 
office,  as  distinguished  by  the  depth  of  his  acquaintance 
with  the  Divine  counsels. 

A.  When  were  these  revelations  made  to  St.  John  ? 

B.  In  the  reign  of  the  Emperor  Domitian,  when  the 
Church  was  under  persecution,  and  himself  in  banishment 
in  the  island  of  Patmos. 

A.  What  may  be  its  general  design  ? 

B.  It  will  occur  to  you,  that  when  the  Pagan  Roman 
empire  had  begun  to  arouse  itself  to  persecute  the  Churches 
in  every  place,  with  a furious  and  exterminating  zeal,  the 
thoughts  of  Christians  would  be  turned  very  anxiously  to 
the  result.  Still  farther,  those  general  persecutions  suc- 
ceeded each  other  with  increasing  violence,  and  with  but 
short  respites,  to  the  number  of  ten  ; the  last  of  which, 
under  Diocletian,  destroyed  such  incredible  numbers  of 
Christians,  that  the  advocates  of  Paganism  boasted  that 
the  victory  over  the  hated  religion  of  Christ  was  complete. 
In  such  circumstances,  the  hearts  of  many  would  naturally 
“ tremble  for  the  ark  of  God  ;”  and  had  they  not  been  sup- 
ported by  prophecies  which  referred  to  these  events,  and 
previously  indicated  the  overthrow  of  Pagan  Rome,  and 


CONVERSATION  XXIV. 


295 


the.  triumphs  of  the  Church,  the  most  zealous  and  heroic 
might  have  been  involved  in  much  perplexity.  Again, 
this  Church,  so  marvellously  delivered  from  Pagan  persecu- 
tion, by  the  accession  of  Constantine  the  Great,  fell  away 
from  faith  and  purity  ; and  days  almost  as  dark  as  those 
of  Paganism  fell  upon  it  in  the  middle  ages.  It  became 
persecuting  itself,  and  the  few  faithful  were  doomed  to 
suffer,  from  nominal  Christians,  what  the  early  Christians 
endured  from  Pagan  idolaters.  In  these  ages,  the  few  and 
scattered  followers  of  Christ  needed  the  same  kind  of  sup- 
port and  consolation,  as  those  of  the  persecuted  primitive 
Church.  The  latter  saw  the  formidable  civil  power  of 
Pagan  Rome  arrayed  against  the  cause  of  Christ,  and 
threatening  it  with  extermination;  the  former  saw  the 
eastern  and  western  Antichrists,  embodied  with, and  upheld 
by,  all  secular  authority,  and  carrying  on  the  same  warfare 
against  the  faithful,  and  aiming  at  nothing  less  than  their 
violent  extirpation.  You  can  therefore,  I think,  easily  infer 
from  this,  the  purpose  of  the  prophecies  of  this  book. 

A.  Truly,  as  they  point  out  the  successive  overthrow  of 
all  persecuting  and  corrupt  systems,  and  the  secular  powers 
which  uphold  them,  and  open  the  glorious  scene  of  the  ulti- 
mate triumphs  and  glory  of  the  Church,  I see  a clear  ex- 
hibition of  the  wisdom  and  goodness  of  God,  in  providing  for 
his  people,  and  especially  in  dark  and  troubled  times,  the 
support  and  consolations  of  a book  opening  to  them  views  so 
important  and  joyous.  Still,  however,  may  I not  ask  whether 
the  obscurity  of  its  predictions  did  not  diminish  its  effect  ? 

B.  I presume  not.  The  prophecies  in  this  book  are  not 
generally  more  obscure  than  those  which  related  to  Mes- 
siah in  the  Old  Testament.  Yet  these  were  sufficiently 
understood  as  to  their  general  import  to  preserve  the  faith 
and  hope  of  the  ancient  saints  through  successive  ages. 
You  are  also  to  distinguish  between  the  obscurity  of  a 
prophecy  as  to  the  minute  circumstances  and  the  particular 
time  of  its  fulfilment,  and  its  leading  import.  I do  not 
think  that  you  even  profess  to  know  much  of  the  meaning 
of  this  book  ; you  have  not  studied  it  ; and  you  are  too 
young  to  enter  upon  it  with  the  view  of  going  very  deeply 
into  its  meaning.  Your  own  good  sense  will  dictate  to 
you  to  study  the  plainer  parts  of  the  New  Testament  with 
all  the  assistances  you  can  meet  with  to  open  to  you  their 
meaning,  before  you  encounter  these  difficulties  ; and  yet, 


296 


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I doubt  not,  that  you  have  already  derived,  from  reading 
it,  general  views  of  great  importance.  Tell  me  then,  what 
are  the  impressions  which  it  has  made  upon  you  ? 

A.  You  have  put  the  matter  in  a way  I did  not  anticipate  ; 
and  yet  I confess  that  I am  conscious  of  having  been  im- 
pressed with  several  general  considerations,  as  I have  gone 
through  it,  rather  bewildered  amidst  its  sublime  scenes  and 
awful  imagery,  than  understanding  any  one  prophecy 
clearly. 

B.  Recollect  these  impressions,  and  state  them  in  order. 

A.  The  messages  to  the  seven  Churches,  beside  the  par- 
ticular truths  which  they  contain,  suggested  to  me  the  seri- 
ous moral,  that  the  eye  of  Christ  is  upon  those  who  profess 
his  name  every  where ; and  that,  gracious  as  he  is  to  the  sin- 
cere, and  patient  as  to  the  unfruitful,  he  is  still  a righteous 
Judge  in  his  Church ; so  that  we  ought 46  to  tremble  for  fear 
of  his  judgments”  as  well  as 44  hope  in  his  mercy.”  I could 
not,  also,  but  be  impressed  with  the  thought,  that  we 
are  taught  by  this  book  that  the  government  of  this  world 
is  in  the  hands  of  One  who  is  higher  than  the  highest; 
that  nothing  happens  by  chance ; that  when  proud  and 
persecuting  powers  are  permitted  for  a time,  it  must  be  for 
purposes  of  wisdom  not  yet  fully  developed,  because  they 
are  with  infinite  ease  east  down  by  Him  against  whom  they 
exalt  themselves  ; and  that  at  his  command,  mighty  angels 
fly,  and  all  the  elements  of  nature  are  moved  to  avenge 
upon  them  his  cause,  and  to  be  the  agents  of  his  44  just  and 
holy  judgments.”  I could  not,  also,  but  remark  how  de- 
lightful a contrast  this  book  exhibits  between  the  scenes 
opened  in  heaven,  and  those  presented  by  this  earth,  dark, 
violent,  troubled,  and  wretched  : and  the  visions  of  glory, 
of  God,  the  orders  of  angels,  the  hosts  of  glorified  saints, 
and  their  elevated  and  blissful  employment,  seemed  to  ren- 
der it  of  very  little  consequence  what  afflictions  any  of 
Christ’s  persecuted  saints  endured  individually,  for  a few 
short  days  on  earth,  when  this  invisible  and  glorious  throng 
seemed  arranged  on  the  very  confines  of  the  world  of  light,  to 
welcome  the  persecuted  faithful  into 44  the  joy  of  their  Lord.” 

B.  And  you  must  now  perceive,  from  these  general  im- 
pressions made  upon  you  in  reading  this  book,  how  admi- 
rably adapted  it  was,  especially  to  all  suffering  and  gloomy 
periods  of  the  Church.  In  them  it  has  been  44  a light 
arising  in  darkness ;”  and  we  shall  never  know,  till  the  day 


CONVERSATION  XXIV. 


297 


of  eternity,  how  many  depressed  spirits  it  has  cheered, 
what  vigour  it  has  given  to  the  zeal  of  saints,  and  what 
strength  it  has  imparted  to  them  to  suffer.  But  have  you 
learned  no  other  general  truth  from  it  ? 

A.  I have  learned  that  the  cause  of  Christ  shall  ulti- 
mately triumph  ; and  that,  “ though  these  shall  make  war 
upon  the  Lamb,”  yet  “ the  Lamb  shall  overcome  them.” 

B.  And  surely  this  is  a most  interesting  prospect,  that 
in  “the  evening'  time”  of  the  world  “it  shall  be  light;” 
and  that,  lashed  as  the  stream  of  time  has  been  throughout 
its  course  by  storms  and  tempests,  and  darkened  by  the 
lowering  clouds  which  have  swept  over  it,  it  shall  at  length 
flow  on  in  tranquillity,  brightened  by  the  reflections  of 
clearer  skies.  He  who  considers  the  felicity,  personal, 
domestic , and  national , which  must  result  from  the  establish- 
ment of  the  spiritual  reign  of  Christ,  extended  over  all 
nations,  will  in  deep  and  transported  feeling  anticipate  the 
grateful  exultation  of  that  sublime  song,  mentioned  in  the 
fifth  chapter,  where  the  apostle  hears  “ every  creature  which 
is  in  heaven,  and  on  earth,  and  under  the  earth,  and  such 
as  are  in  the  sea,  and  all  that  are  in  them,  saying,  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever.” 

A.  I think  I have  read  some  writer  who  observes,  that 
although  the  Revelation  is  a very  mortifying  book  to  a mind 
eager  in  pursuit  of  the  knowledge  of  future  things,  it  is  a very 
edifying  one  to  a heart  solicitous  about  maxims  and  precepts. 

B.  And  so  you  will  find  it ; but  although  much  obscurity, 
as  to  those  of  its  prophecies  which  manifestly  relate  to  the 
future,  shrouds  its  mystic  visions,  yet  many  parts  of  it  have 
had  a very  clear  fulfilment.  The  destruction  of  the  Pagan 
Roman  empire  ; the  rise,  triumph,  and  decline  of  Moham- 
medanism ; the  rise  of  the  western  Antichrist,  its  heresies 
and  blasphemies,  its  persecutions  of  the  saints,  and  visible 
decline,  have  all  been  very  satisfactorily  pointed  out,  by 
many  divines  who  have  written  upon  this  book,  as  fulfilled, 
together  with  various  other  particular  circumstances  both 
of  judgment  and  mercy  which  have  been  involved  in  these 
great  events.  And  as  pious  and  learned  men  will  always 
be  found  to  mark  the  events  of  history,  and  compare  them 
with  those  prophecies,  they  will  gradually  unfold  their  im. 
port ; and  the  whole,  when  fulfilled,  will  stand  like  many 
of  the  prophetic  books  of  the  Old  Testament, — a glorious 


29S 


WATSON  S CONVERSATIONS. 


monument  that  our  religion  has  him  for  its  Author,  who 
44  knows  the  end  from  the  beginning.” 

A.  There  are,  I believe,  many  persons  who  pretend 
very  rashly  to  explain  these  unfulfilled  predictions. 

B.  And  when  you  meet  with  very  confident  persons  of 
this  class,  you  may  recollect  the  following  sentiments  of 
the  equally  learned  and  modest  Sir  Isaac  Newton  : “ The 
folly  of  interpreters  has  been  to  fortell  times  and  things  by 
this  prophecy  of  the  Revelation,  as  if  God  designed  to  make 
them  prophets.  The  design  of  God  was,  when  he  gave 
them  this  and  the  prophecies  of  the  Old  Testament,  not 
to  gratify  men’s  curiosity  by  enabling  them  to  foreknow 
things,  but  to  the  end,  that,  after  they  were  fulfilled,  they 
might  be  interpreted  by  the  event ; and  so  his  own  pro- 
vidence,  not  the  wisdom  or  skill  of  the  interpreters,  be 
manifested  thereby  to  the  world.” 

A.  The  imagery  of  this  book  seems  to  me  to  possess  a 
grandeur,  and,  if  I may  so  express  myself,  a heavenliness, 
above  even  that  employed  by  the  prophets  of  the  Old 
Testament. 

B.  It  is  often  of  the  same  order,  and  in  many  places  is 
drawn  from  that  employed  by  the  ancient  prophets ; but 
the  whole  is  greatly  heightened  by  the  u light  and  immor- 
tality brought  to  light  by  the  Gospel.”  The  entrance  of 
Christ  into  the  holy  places,  not  made  with  hands,  opened 
their  glories  to  the  view  of  this  great  evangelical  prophet 
with  a distinctness  which  was  not,  and  could  not  be, 
vouchsafed  under  the  former  dispensation ; and  as  to  the 
style  generally,  the  remarks  of  an  eminent  critic  are  equally 
just  and  forcibly  expressed  : 44  It  is  in  vain  to  look  for  more 
lofty  descriptions  or  majestic  images  than  you  find  in  this 
sacred  book.  Could  the  acclamations  and  hallelujahs  of 
heaven  be  expressed  with  more  magnificence  than  by  the 
shouts  of  vast  multitudes,  the  roaring  of  many  waters,  and 
the  sound  of  loud  thunders,  while  all  this  strength  of  sound 
is  tempered  with  a sweetness  and  harmony  suited  to  the 
celestial  ear,  and  the  most  exalted  taste  ? The  description 
of  the  Son  of  God,  chapter  xix,  11-17,  is  in  all  the  pomp 
and  grandeur  of  language.  We  have  every  circumstance 
which  most  forcibly  expresses  power  and  justice,  majesty 
and  goodness,  to  raise  admiration,  and  to  mingle  awe  with 
love.  The  conclusion  of  the  whole,  too,  is  worthy  of 
closing  the  Divine  volume  of  inspiration.  It  leaves  the 


CONVERSATION  XXIV. 


299 


thoughts  in  heaven,  to  which  all  its  doctrines,  examples, 
and  institutions  are  intended  to  lead  us  ; and  although  the 
description  of  the  heavenly  Jerusalem  is  in  the  style  of  the 
easterns,  its  force  must  be  every  where  felt.  Earthly 
riches  and  splendour,  gold  and  precious  stones,  trees  and 
streams,  are  but  the  feeble  images  of  its  magnificence  and 
beauty,  while  the  glory  of  God  lightens  it,  the  nations  of 
the  saved  only  walk  there  no  defilement  enters  it,  6 there 
is  no  more  curse,’  ‘ and  God  shall  wipe  away  all  tears  from 
their  eyes,  and  there  shall  be  no  more  death,  neither  sorrow 
nor  crying,  neither  shall  there  be  any  more  pain ; for  the 
former  things  are  passed  away.’  ” 

But  as  we  have  only  hastily  glanced,  in  these  conversa- 
tions, at  the  different  books  of  the  New  Testament,  I must 
now  refer  you  to  a more  diligent  and  constant  study  of 
them,  with  prayer  to  God,  that  he  may,  by  his  Holy  Spirit, 
“ lead  you  into  all  truth,”  and  make  his  Gospel  to  you  “ the 
power  of  God  unto  salvation.”  The  evidence  of  the  truth 
of  these  holy  writings,  as  built  upon  the  fulfilment  of  pro- 
phecy and  great  and  numerous  miracles,  we  have  occa- 
sionally remarked ; but  I wish,  before  we  part,  to  impress 
upon  your  attention  that  internal  fitness  and  excellence 
which  appears  in  every  part  of  them,  and  which  will  display 
itself  to  you  with  brighter  lustre  the  more  carefully  and 
diligently  you  read  them.  Whatever  is  of  importance  for 
man  as  a moral,  accountable,  and  immortal  being  to  know , 
is  here  taught,  and  that  in  principles  so  deep  and  full  as  to 
afford  inexhaustible  subjects  of  contemplation  ; whatever 
is  necessary  for  man’s  moral  dignity  and  true  happiness 
to  attain , is  not  only  described,  but  is  the  subject  of  gracious 
promise,  so  that  the  holiness  which  is  so  perfectly  and 
beautifully  exhibited  is  matter  of  possible  attainment  to  all 
who  seek  it.  The  Scriptures  are  books  especially  for  the 
troubled  and  afflicted ; and  we  can  be  in  no  case  of  desti- 
tution or  sorrow,  but  we  must  feel  that  they  sympathize 
with  us,  and  open  to  us  the  way  to  a “ throne  of  grace,” 
where  we  may  “ find  mercy,  and  grace  to  help  in  time  of 
need  we  must  die,  but  their  hopes  turn  the  shadows  of 
death  into  the  light  of  morning,  to  all  who  believe  on  Him 
who  is  “ the  resurrection  and  the  life;”  and  a future 
world  is  now  no  longer  a land  unknown,  a dark  and  un- 
certain region,  exciting  a fearful  imagination  in  proportion 
to  its  obscurity.  The  gates  of  life,  eternal  and  blissful 


300 


watson’s  conversations. 


life,  were  thrown  open  to  us  by  the  ascension  of  our  Lord  ; 
and  his  faithful  promise  was  left  behind,  “ Where  I am  ye 
shall  be  also.”  Thus  our  present  and  future  condition  are 
both  equally  provided  for ; and  the  path  of  faith  and  duty 
is  the  certain  path  of  “ glory,  honour,  and  immortality.” 
If  then  you  leave  this  Divine  religion,  whither  will  you  go  ? 
Infidelity  promises  you  nothing  but  endless  doubts ; it 
quenches  every  celestial  hope  which  Christianity  has 
kindled  in  the  heart  of  man  ; destroys  every  principle  of 
virtuous  action,  and  leaves  those  who  are  seduced  by  its 
affectation  of  superior  knowledge,  to  a life  spent  without 
God,  and  a death  without  hope.  Fly,  then,  its  artifices  ; 
and  forsake  not  “ the  guide  of  your  youth,  nor  the  cove- 
nant of  your  God.”  Nor  rest  in  a nominal  Christianity, 
“ having  a form  of  godliness,  but  denying,”  or  remaining 
destitute  of,  “ its  power.”  Walk  under  an  impression  of 
the  Divine  presence  and  majesty  ; let  your  whole  trust  be 
in  the  atonement  of  your  Saviour ; yield  up  your  heart  to 
the  hallowing  influences  of  the  Holy  Spirit ; greatly  reve- 
rence the  Sabbaths  of  the  Lord,  and  the  ordinances  of  his 
house  ; neglect  no  duty  ; “ be  instant  in  prayer  mark 
the  providences  of  God,  and  trust  your  affairs  in  his  hands ; 
take  no  step  in  life  without  asking  his  counsel  ; fly  to  him 
in  all  exigences  ; and,  finally,  in  your  thoughts  steadily 
connect  time  with  eternity.  You  have  been  making  in- 
quiries, in  these  conversations,  respecting  patriarchs, 
prophets,  and  apostles,  the  distinguished  names  of  the  three 
grand  dispensations  of  religion  to  mankind  ; but  “ where 
are  they  ?”  All  these  venerable  characters  you  have  seen 
in  succession  pass  before  you,  with  the  men  of  their  gene- 
ration, into  another  and  an  eternal  state.  You  are  borne 
along  by  the  same  ever-flowing  stream,  and  shall  soon  be 
no  longer  an  inhabitant  of  earth.  Eternity  is  your  home; 
and  it  shall  be  a blissful  one  if  you  follow  these  great 
examples.  The  track  of  their  footsteps  still  shines,  and 
will  for  ever  shine,  in  the  darkness  of  this  world  to  guide 
yours  ; mark  it  with  steady  attention  ; let  no  difficulty, 
no  temptation,  affright  or  seduce  you  from  it ; “encom- 
passed” as  you  are  “ with  so  great  a cloud  of  witnesses, 
lay  aside  every  weight,  and  run  with  patience  the  race 
which  is  set  before  vou,  looking  unto  Jesus” 


THE  END. 


V*  , Ik 


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